Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ¹  after he had given orders ²  by ³  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 7:6

7:6 But God spoke as follows: ‘Your ⁴  descendants will be foreigners ⁵  in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. ⁶ 

Kisah Para Rasul 7:29

7:29 When the man said this, ⁷  Moses fled and became a foreigner ⁸  in the land of Midian, where he became the father of two sons.

Kisah Para Rasul 10:41

10:41 not by all the people, but by us, the witnesses God had already chosen, ⁹  who ate and drank ¹⁰  with him after he rose from the dead.

Kisah Para Rasul 13:33

13:33 that this promise ¹¹  God has fulfilled to us, their children, by raising ¹²  Jesus, as also it is written in the second psalm, ‘You are my Son; ¹³  today I have fathered you.’ ¹⁴ 

Kisah Para Rasul 13:41

13:41 ‘Look, you scoffers; be amazed and perish! ¹⁵ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ¹⁶ 

Kisah Para Rasul 17:3

17:3 explaining and demonstrating ¹⁷  that the Christ ¹⁸  had to suffer and to rise from the dead, ¹⁹  saying, ²⁰  “This Jesus I am proclaiming to you is the Christ.” ²¹ 

Kisah Para Rasul 17:24

17:24 The God who made the world and everything in it, ²²  who is ²³  Lord of heaven and earth, does not live in temples made by human hands, ²⁴ 

Kisah Para Rasul 17:27

17:27 so that they would search for God and perhaps grope around ²⁵  for him and find him, ²⁶  though he is ²⁷  not far from each one of us.

Kisah Para Rasul 17:32

17:32 Now when they heard about ²⁸  the resurrection from the dead, some began to scoff, ²⁹  but others said, “We will hear you again about this.”

Kisah Para Rasul 24:15

24:15 I have ³⁰  a hope in God (a hope ³¹  that ³²  these men ³³  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ³⁴ 

Kisah Para Rasul 24:21

24:21 other than ³⁵  this one thing ³⁶  I shouted out while I stood before ³⁷  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ³⁸ 

Kisah Para Rasul 27:10

27:10 “Men, I can see the voyage is going to end ³⁹  in disaster ⁴⁰  and great loss not only of the cargo and the ship, but also of our lives.” ⁴¹ 

[1:2]  ¹ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ² tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ³ tn Or “through.”

[7:6]  ⁴ tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

[7:6]  ⁵ tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  ⁶ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

[7:29]  ⁷ tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.

[7:29]  ⁸ tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.

[10:41]  ⁹ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ¹⁰ sn Ate and drank. See Luke 24:35-49.

[13:33]  ¹¹ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

[13:33]  ¹² tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

[13:33]  ¹³ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ¹⁴ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:33]  sn A quotation from Ps 2:7.

[13:41]  ¹⁵ tn Or “and die!”

[13:41]  ¹⁶ sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

[17:3]  ¹⁷ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ¹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31.

[17:3]  ¹⁹ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ²⁰ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ²¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

[17:24]  ²² tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ²³ tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

[17:24]  ²⁴ sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.

[17:27]  ²⁵ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ²⁶ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ²⁷ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[17:32]  ²⁸ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ²⁹ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[24:15]  ³⁰ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ³¹ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ³² tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ³³ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ³⁴ tn Or “the unjust.”

[24:15]  sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).

[24:21]  ³⁵ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ³⁶ tn Grk “one utterance.”

[24:21]  ³⁷ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ³⁸ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[27:10]  ³⁹ tn Grk “is going to be with disaster.”

[27:10]  ⁴⁰ tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”

[27:10]  ⁴¹ tn Grk “souls” (here, one’s physical life).