Kisah Para Rasul 2:39

2:39 For the promise ¹  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”

Kisah Para Rasul 7:32

7:32 ‘I am the God of your forefathers, ²  the God of Abraham, Isaac, ³  and Jacob.’ ⁴  Moses began to tremble and did not dare to look more closely. ⁵ 

Kisah Para Rasul 7:51

7:51 “You stubborn ⁶  people, with uncircumcised ⁷  hearts and ears! ⁸  You are always resisting the Holy Spirit, like your ancestors ⁹  did!

Kisah Para Rasul 10:45

10:45 The ¹⁰  circumcised believers ¹¹  who had accompanied Peter were greatly astonished ¹²  that ¹³  the gift of the Holy Spirit ¹⁴  had been poured out ¹⁵  even on the Gentiles,

Kisah Para Rasul 12:8

12:8 The angel said to him, “Fasten your belt ¹⁶  and put on your sandals.” Peter ¹⁷  did so. Then the angel ¹⁸  said to him, “Put on your cloak ¹⁹  and follow me.”

Kisah Para Rasul 16:34

16:34 The jailer ²⁰  brought them into his house and set food ²¹  before them, and he rejoiced greatly ²²  that he had come to believe ²³  in God, together with his entire household. ²⁴ 

[2:39]  ¹ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[7:32]  ² tn Or “ancestors”; Grk “fathers.”

[7:32]  ³ tn Grk “and Isaac,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:32]  ⁴ sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ⁵ tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

[7:51]  ⁶ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ⁷ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ⁸ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ⁹ tn Or “forefathers”; Grk “fathers.”

[10:45]  ¹⁰ tn Grk “And the.” 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.

[10:45]  ¹¹ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ¹² sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.

[10:45]  ¹³ tn Or “because.”

[10:45]  ¹⁴ tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.

[10:45]  ¹⁵ sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.

[12:8]  ¹⁶ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ¹⁷ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ¹⁸ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ¹⁹ tn Or “outer garment.”

[16:34]  ²⁰ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ²¹ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ²² tn Or “he was overjoyed.”

[16:34]  ²³ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ²⁴ tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.