Kisah Para Rasul 1:3

1:3 To the same apostles ¹  also, after his suffering, ²  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ³  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 2:22

2:22 “Men of Israel, ⁴  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ⁵  wonders, and miraculous signs ⁶  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 3:25

3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ⁷  saying to Abraham, ‘And in your descendants ⁸  all the nations ⁹  of the earth will be blessed.’ ¹⁰ 

Kisah Para Rasul 4:25

4:25 who said by the Holy Spirit through ¹¹  your servant David our forefather, ¹² 

‘Why do the nations ¹³  rage, ¹⁴ 

and the peoples plot foolish ¹⁵  things?

Kisah Para Rasul 5:4

5:4 Before it was sold, ¹⁶  did it not ¹⁷  belong to you? And when it was sold, was the money ¹⁸  not at your disposal? How have you thought up this deed in your heart? ¹⁹  You have not lied to people ²⁰  but to God!”

Kisah Para Rasul 7:5

7:5 He ²¹  did not give any of it to him for an inheritance, ²²  not even a foot of ground, ²³  yet God ²⁴  promised to give it to him as his possession, and to his descendants after him, ²⁵  even though Abraham ²⁶  as yet had no child.

Kisah Para Rasul 7:38

7:38 This is the man who was in the congregation ²⁷  in the wilderness ²⁸  with the angel who spoke to him at Mount Sinai, and with our ancestors, ²⁹  and he ³⁰  received living oracles ³¹  to give to you. ³² 

Kisah Para Rasul 7:45

7:45 Our ³³  ancestors ³⁴  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ³⁵  until the time ³⁶  of David.

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ³⁷  not persecute? ³⁸  They ³⁹  killed those who foretold long ago the coming of the Righteous One, ⁴⁰  whose betrayers and murderers you have now become! ⁴¹ 

Kisah Para Rasul 18:25

18:25 He had been instructed in ⁴²  the way of the Lord, and with great enthusiasm ⁴³  he spoke and taught accurately the facts ⁴⁴  about Jesus, although he knew ⁴⁵  only the baptism of John.

Kisah Para Rasul 20:28

20:28 Watch out for ⁴⁶  yourselves and for all the flock of which ⁴⁷  the Holy Spirit has made you overseers, ⁴⁸  to shepherd the church of God ⁴⁹  that he obtained ⁵⁰  with the blood of his own Son. ⁵¹ 

Kisah Para Rasul 25:10

25:10 Paul replied, ⁵²  “I am standing before Caesar’s ⁵³  judgment seat, ⁵⁴  where I should be tried. ⁵⁵  I have done nothing wrong ⁵⁶  to the Jews, as you also know very well. ⁵⁷ 

Kisah Para Rasul 26:10

26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received ⁵⁸  from the chief priests, but I also cast my vote ⁵⁹  against them when they were sentenced to death. ⁶⁰ 

Kisah Para Rasul 26:16

26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance ⁶¹  as a servant and witness ⁶²  to the things ⁶³  you have seen ⁶⁴  and to the things in which I will appear to you.

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ⁶⁵  from darkness to light and from the power ⁶⁶  of Satan to God, so that they may receive forgiveness of sins and a share ⁶⁷  among those who are sanctified by faith in me.’

Kisah Para Rasul 27:21

27:21 Since many of them had no desire to eat, ⁶⁸  Paul ⁶⁹  stood up ⁷⁰  among them and said, “Men, you should have listened to me ⁷¹  and not put out to sea ⁷²  from Crete, thus avoiding ⁷³  this damage and loss.

Kisah Para Rasul 28:25

28:25 So they began to leave, ⁷⁴  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ⁷⁵  through the prophet Isaiah

[1:3]  ¹ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ³ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[2:22]  ⁴ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ⁵ tn Or “miraculous deeds.”

[2:22]  ⁶ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[3:25]  ⁷ tn Or “forefathers”; Grk “fathers.”

[3:25]  ⁸ tn Or “in your offspring”; Grk “in your seed.”

[3:25]  sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.

[3:25]  ⁹ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ¹⁰ sn A quotation from Gen 22:18.

[4:25]  ¹¹ tn Grk “by the mouth of” (an idiom).

[4:25]  ¹² tn Or “ancestor”; Grk “father.”

[4:25]  ¹³ tn Or “Gentiles.”

[4:25]  ¹⁴ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ¹⁵ tn Or “futile”; traditionally, “vain.”

[5:4]  ¹⁶ tn Grk “Remaining to you.”

[5:4]  ¹⁷ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ¹⁸ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ¹⁹ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ²⁰ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[7:5]  ²¹ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:5]  ²² tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.

[7:5]  ²³ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ²⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ²⁵ sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.

[7:5]  ²⁶ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[7:38]  ²⁷ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ²⁸ tn Or “desert.”

[7:38]  ²⁹ tn Or “forefathers”; Grk “fathers.”

[7:38]  ³⁰ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ³¹ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ³² tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[7:45]  ³³ tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:45]  ³⁴ tn Or “forefathers”; Grk “fathers.”

[7:45]  ³⁵ tn Or “forefathers”; Grk “fathers.”

[7:45]  sn Before our ancestors. Stephen has backtracked here to point out how faithful God had been before the constant move to idolatry just noted.

[7:45]  ³⁶ tn Grk “In those days.”

[7:52]  ³⁷ tn Or “forefathers”; Grk “fathers.”

[7:52]  ³⁸ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ³⁹ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:52]  ⁴⁰ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁴¹ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[18:25]  ⁴² tn Or “had been taught.”

[18:25]  ⁴³ tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ⁴⁴ tn Grk “the things.”

[18:25]  ⁴⁵ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[20:28]  ⁴⁶ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ⁴⁷ tn Grk “in which.”

[20:28]  ⁴⁸ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ⁴⁹ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ⁵⁰ tn Or “acquired.”

[20:28]  ⁵¹ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:28]  sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

[25:10]  ⁵² tn Grk “said.”

[25:10]  ⁵³ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ⁵⁴ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

[25:10]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:10]  ⁵⁵ tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ⁵⁶ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ⁵⁷ tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[26:10]  ⁵⁸ tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.

[26:10]  ⁵⁹ tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”

[26:10]  ⁶⁰ tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).

[26:16]  ⁶¹ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ⁶² sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  ⁶³ tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  ⁶⁴ tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*^vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì⁷⁴ א A C² E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁷ includes the word in brackets, indicating some doubt as to its authenticity.

[26:18]  ⁶⁵ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ⁶⁶ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ⁶⁷ tn Or “and an inheritance.”

[27:21]  ⁶⁸ tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.

[27:21]  ⁶⁹ tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ⁷⁰ tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.

[27:21]  ⁷¹ tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”

[27:21]  sn By saying “you should have listened to me and not put out to sea from Crete” Paul was not “rubbing it in,” but was reasserting his credibility before giving his next recommendation.

[27:21]  ⁷² tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:21]  ⁷³ tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.

[28:25]  ⁷⁴ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ⁷⁵ tn Or “forefathers”; Grk “fathers.”