Kisah Para Rasul 2:33

2:33 So then, exalted ¹  to the right hand ²  of God, and having received ³  the promise of the Holy Spirit ⁴  from the Father, he has poured out ⁵  what you both see and hear.

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ⁶  the God of our forefathers, ⁷  has glorified ⁸  his servant ⁹  Jesus, whom you handed over and rejected ¹⁰  in the presence of Pilate after he had decided ¹¹  to release him.

Kisah Para Rasul 3:25

3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ¹²  saying to Abraham, ‘And in your descendants ¹³  all the nations ¹⁴  of the earth will be blessed.’ ¹⁵ 

Kisah Para Rasul 7:4

7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ¹⁶  made him move ¹⁷  to this country where you now live.

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ¹⁸  not persecute? ¹⁹  They ²⁰  killed those who foretold long ago the coming of the Righteous One, ²¹  whose betrayers and murderers you have now become! ²² 

Kisah Para Rasul 10:28

10:28 He said to them, “You know that ²³  it is unlawful ²⁴  for a Jew ²⁵  to associate with or visit a Gentile, ²⁶  yet God has shown me that I should call no person ²⁷  defiled or ritually unclean. ²⁸ 

Kisah Para Rasul 20:18

20:18 When they arrived, he said to them, “You yourselves know how I lived ²⁹  the whole time I was with you, from the first day I set foot ³⁰  in the province of Asia, ³¹ 

Kisah Para Rasul 23:15

23:15 So now you and the council ³²  request the commanding officer ³³  to bring him down to you, as if you were going to determine ³⁴  his case ³⁵  by conducting a more thorough inquiry. ³⁶  We are ready to kill him ³⁷  before he comes near this place.” ³⁸ 

[2:33]  ¹ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ² sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ³ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ⁴ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ⁵ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[3:13]  ⁶ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ⁷ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ⁸ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁹ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ¹⁰ tn Or “denied,” “disowned.”

[3:13]  ¹¹ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:25]  ¹² tn Or “forefathers”; Grk “fathers.”

[3:25]  ¹³ 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]  ¹⁴ 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]  ¹⁵ sn A quotation from Gen 22:18.

[7:4]  ¹⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ¹⁷ tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

[7:52]  ¹⁸ tn Or “forefathers”; Grk “fathers.”

[7:52]  ¹⁹ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ²⁰ 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]  ²¹ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ²² 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).

[10:28]  ²³ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ²⁴ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ²⁵ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ²⁶ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ²⁷ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ²⁸ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:28]  sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.

[20:18]  ²⁹ tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

[20:18]  ³⁰ tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ³¹ tn Grk “Asia”; see the note on this word in v. 16.

[23:15]  ³² tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ³³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ³⁴ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ³⁵ tn Grk “determine the things about him.”

[23:15]  ³⁶ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ³⁷ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ³⁸ tn The words “this place” are not in the Greek text, but are implied.