Kisah Para Rasul 2:40

2:40 With many other words he testified ¹  and exhorted them saying, “Save yourselves from this perverse ²  generation!”

Kisah Para Rasul 3:15

3:15 You killed ³  the Originator ⁴  of life, whom God raised ⁵  from the dead. To this fact we are witnesses! ⁶ 

Kisah Para Rasul 3:21

3:21 This one ⁷  heaven must ⁸  receive until the time all things are restored, ⁹  which God declared ¹⁰  from times long ago ¹¹  through his holy prophets.

Kisah Para Rasul 5:30

5:30 The God of our forefathers ¹²  raised up Jesus, whom you seized and killed by hanging him on a tree. ¹³ 

Kisah Para Rasul 6:13

6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ¹⁴  and the law. ¹⁵ 

Kisah Para Rasul 9:5

9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting!

Kisah Para Rasul 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ¹⁶  also went with me, and we entered the man’s house.

Kisah Para Rasul 12:8

12:8 The angel said to him, “Fasten your belt ¹⁷  and put on your sandals.” Peter ¹⁸  did so. Then the angel ¹⁹  said to him, “Put on your cloak ²⁰  and follow me.”

Kisah Para Rasul 18:8

18:8 Crispus, the president of the synagogue, ²¹  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ²²  believed and were baptized.

Kisah Para Rasul 22:14

22:14 Then he said, ‘The God of our ancestors ²³  has already chosen ²⁴  you to know his will, to see ²⁵  the Righteous One, ²⁶  and to hear a command ²⁷  from his mouth,

Kisah Para Rasul 24:18

24:18 which I was doing when they found me in the temple, ritually purified, ²⁸  without a crowd or a disturbance. ²⁹ 

Kisah Para Rasul 26:23

26:23 that ³⁰  the Christ ³¹  was to suffer and be the first to rise from the dead, to proclaim light both to our people ³²  and to the Gentiles.” ³³ 

[2:40]  ¹ tn Or “warned.”

[2:40]  ² tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[3:15]  ³ tn Or “You put to death.”

[3:15]  ⁴ tn Or “Founder,” “founding Leader.”

[3:15]  ⁵ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ⁶ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[3:21]  ⁷ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ⁸ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ⁹ tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ¹⁰ tn Or “spoke.”

[3:21]  ¹¹ tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[5:30]  ¹² tn Or “ancestors”; Grk “fathers.”

[5:30]  ¹³ tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[6:13]  ¹⁴ sn This holy place is a reference to the temple.

[6:13]  ¹⁵ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[11:12]  ¹⁶ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[12:8]  ¹⁷ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ¹⁸ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ¹⁹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ²⁰ tn Or “outer garment.”

[18:8]  ²¹ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ²² tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.

[22:14]  ²³ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ²⁴ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ²⁵ tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ²⁶ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ²⁷ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[24:18]  ²⁸ sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

[24:18]  ²⁹ tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[26:23]  ³⁰ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ³¹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  sn See the note on Christ in 2:31.

[26:23]  ³² tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ³³ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.