Kisah Para Rasul 1:11

1:11 and said, “Men of Galilee, why do you stand here ¹  looking up into the sky? This same Jesus who has been taken up from you into heaven ²  will come back in the same way you saw him go into heaven.”

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ³  days, when the disciples were growing in number, ⁴  a complaint arose on the part of the Greek-speaking Jews ⁵  against the native Hebraic Jews, ⁶  because their widows ⁷  were being overlooked ⁸  in the daily distribution of food. ⁹ 

Kisah Para Rasul 6:9

6:9 But some men from the Synagogue ¹⁰  of the Freedmen (as it was called), ¹¹  both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, ¹²  stood up and argued with Stephen.

Kisah Para Rasul 10:28

10:28 He said to them, “You know that ¹³  it is unlawful ¹⁴  for a Jew ¹⁵  to associate with or visit a Gentile, ¹⁶  yet God has shown me that I should call no person ¹⁷  defiled or ritually unclean. ¹⁸ 

Kisah Para Rasul 13:22

13:22 After removing him, God ¹⁹  raised up ²⁰  David their king. He testified about him: ²¹  ‘I have found David ²²  the son of Jesse to be a man after my heart, ²³  who will accomplish everything I want him to do.’ ²⁴ 

Kisah Para Rasul 17:5

17:5 But the Jews became jealous, ²⁵  and gathering together some worthless men from the rabble in the marketplace, ²⁶  they formed a mob ²⁷  and set the city in an uproar. ²⁸  They attacked Jason’s house, ²⁹  trying to find Paul and Silas ³⁰  to bring them out to the assembly. ³¹ 

Kisah Para Rasul 25:16

25:16 I answered them ³²  that it was not the custom of the Romans to hand over anyone ³³  before the accused had met his accusers face to face ³⁴  and had been given ³⁵  an opportunity to make a defense against the accusation. ³⁶ 

[1:11]  ¹ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ² tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[6:1]  ³ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ⁴ tn Grk “were multiplying.”

[6:1]  ⁵ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ⁶ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ⁷ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ⁸ tn Or “neglected.”

[6:1]  ⁹ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[6:9]  ¹⁰ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:9]  ¹¹ tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).

[6:9]  ¹² 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.

[10:28]  ¹³ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ¹⁴ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ¹⁵ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ¹⁶ 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]  ¹⁷ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ¹⁸ 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.

[13:22]  ¹⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ²⁰ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ²¹ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” 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. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ²² sn A quotation from Ps 89:20.

[13:22]  ²³ sn A quotation from 1 Sam 13:14.

[13:22]  ²⁴ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[17:5]  ²⁵ tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).

[17:5]  ²⁶ tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”

[17:5]  ²⁷ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ²⁸ tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.

[17:5]  ²⁹ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ³⁰ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ³¹ tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”

[25:16]  ³² tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

[25:16]  sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.

[25:16]  ³³ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ³⁴ tn Or “has met his accusers in person.”

[25:16]  ³⁵ tn Grk “and receives.”

[25:16]  ³⁶ tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”