Kisah Para Rasul 3:25

3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ¹  saying to Abraham, ‘And in your descendants ²  all the nations ³  of the earth will be blessed.’ ⁴ 

Kisah Para Rasul 4:27

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ⁵  your holy servant Jesus, whom you anointed, ⁶ 

Kisah Para Rasul 7:5

7:5 He ⁷  did not give any of it to him for an inheritance, ⁸  not even a foot of ground, ⁹  yet God ¹⁰  promised to give it to him as his possession, and to his descendants after him, ¹¹  even though Abraham ¹²  as yet had no child.

Kisah Para Rasul 9:39

9:39 So Peter got up and went with them, and ¹³  when he arrived ¹⁴  they brought him to the upper room. All ¹⁵  the widows stood beside him, crying and showing him ¹⁶  the tunics ¹⁷  and other clothing ¹⁸  Dorcas used to make ¹⁹  while she was with them.

Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ²⁰  that ²¹  God anointed him with the Holy Spirit and with power. He ²²  went around doing good and healing all who were oppressed by the devil, ²³  because God was with him. ²⁴ 

Kisah Para Rasul 12:7

12:7 Suddenly ²⁵  an angel of the Lord ²⁶  appeared, and a light shone in the prison cell. He struck ²⁷  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ²⁸  wrists. ²⁹ 

Kisah Para Rasul 18:25

18:25 He had been instructed in ³⁰  the way of the Lord, and with great enthusiasm ³¹  he spoke and taught accurately the facts ³²  about Jesus, although he knew ³³  only the baptism of John.

Kisah Para Rasul 18:27

18:27 When Apollos ³⁴  wanted to cross over to Achaia, ³⁵  the brothers encouraged ³⁶  him ³⁷  and wrote to the disciples to welcome him. When he arrived, he ³⁸  assisted greatly those who had believed by grace,

Kisah Para Rasul 21:5

21:5 When ³⁹  our time was over, ⁴⁰  we left and went on our way. All of them, with their wives and children, accompanied ⁴¹  us outside of the city. After ⁴²  kneeling down on the beach and praying, ⁴³ 

Kisah Para Rasul 21:21

21:21 They have been informed about you – that you teach all the Jews now living ⁴⁴  among the Gentiles to abandon ⁴⁵  Moses, telling them not to circumcise their children ⁴⁶  or live ⁴⁷  according to our customs.

Kisah Para Rasul 22:30

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ⁴⁸  wanted to know the true reason ⁴⁹  Paul ⁵⁰  was being accused by the Jews, he released him and ordered the chief priests and the whole council ⁵¹  to assemble. He then brought ⁵²  Paul down and had him stand before them.

Kisah Para Rasul 25:11

25:11 If then I am in the wrong ⁵³  and have done anything that deserves death, I am not trying to escape dying, ⁵⁴  but if not one of their charges against me is true, ⁵⁵  no one can hand me over to them. ⁵⁶  I appeal to Caesar!” ⁵⁷ 

Kisah Para Rasul 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ⁵⁸  and to the Gentiles, that they should repent and turn to God, ⁵⁹  performing deeds consistent with ⁶⁰  repentance.

Kisah Para Rasul 28:27

28:27 For the heart of this people has become dull, ⁶¹ 

and their ears are hard of hearing, ⁶² 

and they have closed their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their heart

and turn, ⁶³  and I would heal them.”’ ⁶⁴ 

[3:25]  ¹ tn Or “forefathers”; Grk “fathers.”

[3:25]  ² 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]  ³ 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]  ⁴ sn A quotation from Gen 22:18.

[4:27]  ⁵ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ⁶ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[7:5]  ⁷ 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]  ⁸ 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]  ⁹ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ¹⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ¹¹ 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]  ¹² tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[9:39]  ¹³ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ¹⁴ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ¹⁵ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ¹⁶ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[9:39]  ¹⁷ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ¹⁸ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ¹⁹ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[10:38]  ²⁰ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ²¹ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ²² tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ²³ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ²⁴ sn See Acts 7:9.

[12:7]  ²⁵ tn Grk “And behold.” 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. The interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.

[12:7]  ²⁶ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ²⁷ tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.

[12:7]  ²⁸ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ²⁹ tn Grk “the hands,” but the wrist was considered a part of the hand.

[18:25]  ³⁰ tn Or “had been taught.”

[18:25]  ³¹ tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ³² tn Grk “the things.”

[18:25]  ³³ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[18:27]  ³⁴ tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ³⁵ sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.

[18:27]  ³⁶ tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.

[18:27]  ³⁷ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:27]  ³⁸ tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.

[21:5]  ³⁹ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[21:5]  ⁴⁰ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ⁴¹ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ⁴² tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ⁴³ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:21]  ⁴⁴ tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21]  ⁴⁵ tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21]  sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.

[21:21]  ⁴⁶ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ⁴⁷ tn Grk “or walk.”

[22:30]  ⁴⁸ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ⁴⁹ tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

[22:30]  ⁵⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ⁵¹ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ⁵² tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.

[25:11]  ⁵³ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ⁵⁴ tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11]  ⁵⁵ tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11]  ⁵⁶ sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  ⁵⁷ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:11]  sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen’s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.

[26:20]  ⁵⁸ tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ⁵⁹ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ⁶⁰ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[28:27]  ⁶¹ tn Or “insensitive.”

[28:27]  sn The heart of this people has become dull. The charge from Isaiah is like Stephen’s against the Jews of Jerusalem (Acts 7:51-53). They were a hard-hearted and disobedient people.

[28:27]  ⁶² tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).

[28:27]  ⁶³ sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.

[28:27]  ⁶⁴ sn A quotation from Isa 6:9-10.