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Kisah Para Rasul 1:1

Konteks

Jesus Ascends to Heaven

1:1 I wrote¹ the former² account,³ Theophilus,⁴ about all that Jesus began to do and teach

Kisah Para Rasul 4:18

Konteks
4:18 And they called them in and ordered⁵ them not to speak or teach at all in the name⁶ of Jesus.

Kisah Para Rasul 8:35

Konteks
8:35 So Philip started speaking,⁷ and beginning with this scripture⁸ proclaimed the good news about Jesus to him.

Kisah Para Rasul 13:23

Konteks
13:23 From the descendants⁹ of this man¹⁰ God brought to Israel a Savior, Jesus, just as he promised.¹¹

Kisah Para Rasul 15:11

Konteks
15:11 On the contrary, we believe that we are saved through¹² the grace of the Lord Jesus, in the same way as they are.”¹³

Kisah Para Rasul 19:15

Konteks
19:15 But the evil spirit replied to them,¹⁴ “I know about Jesus¹⁵ and I am acquainted with¹⁶ Paul, but who are you?”¹⁷

[1:1] ¹tn Or “produced,” Grk “made.”

[1:1] ²tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1] ³tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1] sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1] ⁴tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[4:18] ⁵tn Or “commanded.”

[4:18] ⁶sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[8:35] ⁷tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35] ⁸sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[13:23] ⁹tn Or “From the offspring”; Grk “From the seed.”

[13:23] sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

[13:23] ¹⁰sn The phrase this man is in emphatic position in the Greek text.

[13:23] ¹¹tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:23] sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

[15:11] ¹²tn Or “by.”

[15:11] ¹³tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”

[15:11] sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.

[19:15] ¹⁴tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15] ¹⁵tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15] ¹⁶tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).