Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ¹  after he had given orders ²  by ³  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 2:25

2:25 For David says about him,

‘I saw the Lord always in front of me, ⁴ 

for he is at my right hand so that I will not be shaken.

Kisah Para Rasul 4:9

4:9 if ⁵  we are being examined ⁶  today for a good deed ⁷  done to a sick man – by what means this man was healed ⁸  –

Kisah Para Rasul 4:29

4:29 And now, Lord, pay attention to ⁹  their threats, and grant ¹⁰  to your servants ¹¹  to speak your message ¹²  with great courage, ¹³ 

Kisah Para Rasul 8:34

8:34 Then the eunuch said ¹⁴  to Philip, “Please tell me, ¹⁵  who is the prophet saying this about – himself or someone else?” ¹⁶ 

Kisah Para Rasul 10:2

10:2 He ¹⁷  was a devout, God-fearing man, ¹⁸  as was all his household; he did many acts of charity for the people ¹⁹  and prayed to God regularly.

Kisah Para Rasul 14:22

14:22 They strengthened ²⁰  the souls of the disciples and encouraged them to continue ²¹  in the faith, saying, “We must enter the kingdom ²²  of God through many persecutions.” ²³ 

Kisah Para Rasul 17:25

17:25 nor is he served by human hands, as if he needed anything, ²⁴  because he himself gives life and breath and everything to everyone. ²⁵ 

Kisah Para Rasul 18:23

18:23 After he spent ²⁶  some time there, Paul left and went through the region of Galatia ²⁷  and Phrygia, ²⁸  strengthening all the disciples.

Kisah Para Rasul 21:39

21:39 Paul answered, ²⁹  “I am a Jew ³⁰  from Tarsus in Cilicia, a citizen of an important city. ³¹  Please ³²  allow me to speak to the people.”

Kisah Para Rasul 24:1

The Accusations Against Paul

24:1 After five days the high priest Ananias ³³  came down with some elders and an attorney ³⁴  named ³⁵  Tertullus, and they ³⁶  brought formal charges ³⁷  against Paul to the governor.

Kisah Para Rasul 25:3

25:3 Requesting him to do them a favor against Paul, ³⁸  they urged Festus ³⁹  to summon him to Jerusalem, planning an ambush ⁴⁰  to kill him along the way.

Kisah Para Rasul 26:3

26:3 because you are especially ⁴¹  familiar with all the customs and controversial issues ⁴²  of the Jews. Therefore I ask ⁴³  you to listen to me patiently.

Kisah Para Rasul 27:17

27:17 After the crew ⁴⁴  had hoisted it aboard, ⁴⁵  they used supports ⁴⁶  to undergird the ship. Fearing they would run aground ⁴⁷  on the Syrtis, ⁴⁸  they lowered the sea anchor, ⁴⁹  thus letting themselves be driven along.

[1:2]  ¹ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ² tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ³ tn Or “through.”

[2:25]  ⁴ tn Or “always before me.”

[4:9]  ⁵ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ⁶ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ⁷ tn Or “for an act of kindness.”

[4:9]  ⁸ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:29]  ⁹ tn Or “Lord, take notice of.”

[4:29]  ¹⁰ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ¹¹ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ¹² tn Grk “word.”

[4:29]  ¹³ tn Or “with all boldness.”

[8:34]  ¹⁴ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ¹⁵ tn Grk “I beg you,” “I ask you.”

[8:34]  ¹⁶ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[10:2]  ¹⁷ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ¹⁸ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ¹⁹ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[14:22]  ²⁰ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ²¹ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ²² sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ²³ tn Or “sufferings.”

[17:25]  ²⁴ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ²⁵ tn Grk “he himself gives to all [people] life and breath and all things.”

[18:23]  ²⁶ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ²⁷ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[18:23]  ²⁸ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[21:39]  ²⁹ tn Grk “said.”

[21:39]  ³⁰ tn Grk “a Jewish man.”

[21:39]  ³¹ tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

[21:39]  ³² tn Grk “I beg you.”

[24:1]  ³³ sn Ananias was in office from a.d. 47-59.

[24:1]  ³⁴ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  ³⁵ tn Grk “an attorney, a certain Tertullus.”

[24:1]  ³⁶ tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.

[24:1]  ³⁷ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[25:3]  ³⁸ tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3]  ³⁹ tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3]  ⁴⁰ sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

[26:3]  ⁴¹ tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ⁴² 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.”

[26:3]  ⁴³ tn BDAG 218 s.v. δέομαι states, “In our lit. only w. the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.…Ac 26:3.”

[27:17]  ⁴⁴ tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.

[27:17]  ⁴⁵ tn The participle ἄραντες (arantes) has been taken temporally.

[27:17]  ⁴⁶ tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. βοήθεια 2).

[27:17]  ⁴⁷ tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”

[27:17]  ⁴⁸ tn That is, on the sandbars and shallows of the Syrtis.

[27:17]  sn On the Syrtis. The Syrtis was the name of two gulfs on the North African coast (modern Libya), feared greatly by sailors because of their shifting sandbars and treacherous shallows. The Syrtis here is the so-called Great Syrtis, toward Cyrenaica. It had a horrible reputation as a sailors’ graveyard (Pliny, Natural History 5.26). Josephus (J. W. 2.16.4 [2.381]) says the name alone struck terror in those who heard it. It was near the famous Scylla and Charybdis mentioned in Homer’s Odyssey.

[27:17]  ⁴⁹ tn Or perhaps “mainsail.” The meaning of this word is uncertain. BDAG 927 s.v. σκεῦος 1 has “τὸ σκεῦος Ac 27:17 seems to be the kedge or driving anchor” while C. Maurer (TDNT 7:362) notes, “The meaning in Ac. 27:17: χαλάσαντες τὸ σκεῦος, is uncertain. Prob. the ref. is not so much to taking down the sails as to throwing the draganchor overboard to lessen the speed of the ship.” In spite of this L&N 6.1 states, “In Ac 27:17, for example, the reference of σκεῦος is generally understood to be the mainsail.” A reference to the sail is highly unlikely because in a storm of the force described in Ac 27:14, the sail would have been taken down and reefed immediately, to prevent its being ripped to shreds or torn away by the gale.