Kisah Para Rasul 2:29

2:29 “Brothers, ¹  I can speak confidently ²  to you about our forefather ³  David, that he both died and was buried, and his tomb is with us to this day.

Kisah Para Rasul 4:17

4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ⁴  to anyone in this name.”

Kisah Para Rasul 7:2

7:2 So he replied, ⁵  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ⁶  Abraham when he was in Mesopotamia, before he settled in Haran,

Kisah Para Rasul 7:11

7:11 Then a famine occurred throughout ⁷  Egypt and Canaan, causing ⁸  great suffering, and our ⁹  ancestors ¹⁰  could not find food.

Kisah Para Rasul 11:17

11:17 Therefore if God ¹¹  gave them the same gift ¹²  as he also gave us after believing ¹³  in the Lord Jesus Christ, ¹⁴  who was I to hinder ¹⁵  God?”

Kisah Para Rasul 13:41

13:41 ‘Look, you scoffers; be amazed and perish! ¹⁶ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ¹⁷ 

Kisah Para Rasul 18:14

18:14 But just as Paul was about to speak, ¹⁸  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ¹⁹  I would have been justified in accepting the complaint ²⁰  of you Jews, ²¹ 

Kisah Para Rasul 20:3

20:3 where he stayed ²²  for three months. Because the Jews had made ²³  a plot ²⁴  against him as he was intending ²⁵  to sail ²⁶  for Syria, he decided ²⁷  to return through Macedonia. ²⁸ 

Kisah Para Rasul 20:31

20:31 Therefore be alert, ²⁹  remembering that night and day for three years I did not stop warning ³⁰  each one of you with tears.

Kisah Para Rasul 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ³¹  my heart? For I am ready not only to be tied up, ³²  but even to die in Jerusalem for the name of the Lord Jesus.”

Kisah Para Rasul 21:27

21:27 When the seven days were almost over, ³³  the Jews from the province of Asia ³⁴  who had seen him in the temple area ³⁵  stirred up the whole crowd ³⁶  and seized ³⁷  him,

Kisah Para Rasul 25:19

25:19 Rather they had several points of disagreement ³⁸  with him about their own religion ³⁹  and about a man named Jesus ⁴⁰  who was dead, whom Paul claimed ⁴¹  to be alive.

[2:29]  ¹ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ² sn Peter’s certainty is based on well-known facts.

[2:29]  ³ tn Or “about our noted ancestor,” “about the patriarch.”

[4:17]  ⁴ tn Or “speak no longer.”

[7:2]  ⁵ tn Grk “said.”

[7:2]  ⁶ tn Or “ancestor”; Grk “father.”

[7:11]  ⁷ tn Grk “came upon all Egypt.”

[7:11]  ⁸ tn Grk “and,” but logically causal.

[7:11]  ⁹ sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.

[7:11]  ¹⁰ tn Or “forefathers”; Grk “fathers.”

[11:17]  ¹¹ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ¹² sn That is, the same gift of the Holy Spirit.

[11:17]  ¹³ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ¹⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ¹⁵ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[13:41]  ¹⁶ tn Or “and die!”

[13:41]  ¹⁷ 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.

[18:14]  ¹⁸ tn Grk “about to open his mouth” (an idiom).

[18:14]  ¹⁹ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ²⁰ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ²¹ tn Grk “accepting your complaint, O Jews.”

[20:3]  ²² tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ²³ tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”

[20:3]  ²⁴ sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ²⁵ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:3]  ²⁶ tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.

[20:3]  ²⁷ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ²⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[20:31]  ²⁹ tn Or “be watchful.”

[20:31]  ³⁰ tn Or “admonishing.”

[21:13]  ³¹ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ³² tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:27]  ³³ tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27]  ³⁴ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[21:27]  sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).

[21:27]  ³⁵ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ³⁶ tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  ³⁷ tn Grk “and laid hands on.”

[25:19]  ³⁸ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ³⁹ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.

[25:19]  ⁴⁰ tn Grk “a certain Jesus.”

[25:19]  ⁴¹ tn Or “asserted.”