Kisah Para Rasul 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ¹  with the eleven, raised his voice, and addressed them: “You men of Judea ²  and all you who live in Jerusalem, ³  know this ⁴  and listen carefully to what I say.

Kisah Para Rasul 2:22

2:22 “Men of Israel, ⁵  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ⁶  wonders, and miraculous signs ⁷  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, ⁸  saying to Abraham, ‘And in your descendants ⁹  all the nations ¹⁰  of the earth will be blessed.’ ¹¹ 

Kisah Para Rasul 7:35

7:35 This same ¹²  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ¹³  God sent as both ruler and deliverer ¹⁴  through the hand of the angel ¹⁵  who appeared to him in the bush.

Kisah Para Rasul 23:23

23:23 Then ¹⁶  he summoned ¹⁷  two of the centurions ¹⁸  and said, “Make ready two hundred soldiers to go to Caesarea ¹⁹  along with seventy horsemen ²⁰  and two hundred spearmen ²¹  by ²²  nine o’clock tonight, ²³ 

[2:14]  ¹ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ² tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, 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.

[2:14]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁴ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[2:22]  ⁵ 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]  ⁶ tn Or “miraculous deeds.”

[2:22]  ⁷ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[3:25]  ⁸ tn Or “forefathers”; Grk “fathers.”

[3:25]  ⁹ 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]  ¹⁰ 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]  ¹¹ sn A quotation from Gen 22:18.

[7:35]  ¹² sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ¹³ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ¹⁴ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ¹⁵ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[23:23]  ¹⁶ tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.

[23:23]  ¹⁷ tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23]  ¹⁸ sn See the note on the word centurion in 10:1.

[23:23]  ¹⁹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of about 65 mi (just over 100 km).

[23:23]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:23]  ²⁰ tn Or “cavalrymen.”

[23:23]  ²¹ tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”

[23:23]  sn Two hundred soldiers…along with seventy horsemen and two hundred spearmen. The resulting force assembled to guard Paul was almost a full cohort. The Roman commander was taking no chances, but was sending the issue up the chain of command to the procurator to decide.

[23:23]  ²² tn Grk “from.”

[23:23]  ²³ tn Grk “from the third hour of the night.”