Kisah Para Rasul 1:22

1:22 beginning from his baptism by John until the day he ¹  was taken up from us – one of these must become a witness of his resurrection together with us.”

Kisah Para Rasul 2:7

2:7 Completely baffled, they said, ²  “Aren’t ³  all these who are speaking Galileans?

Kisah Para Rasul 5:20

5:20 “Go and stand in the temple courts ⁴  and proclaim ⁵  to the people all the words of this life.”

Kisah Para Rasul 8:21

8:21 You have no share or part ⁶  in this matter ⁷  because your heart is not right before God!

Kisah Para Rasul 8:35

8:35 So Philip started speaking, ⁸  and beginning with this scripture ⁹  proclaimed the good news about Jesus to him.

Kisah Para Rasul 9:20

9:20 and immediately he began to proclaim Jesus in the synagogues, ¹⁰  saying, “This man is the Son of God.” ¹¹ 

Kisah Para Rasul 9:42

9:42 This became known throughout all ¹²  Joppa, and many believed in the Lord. ¹³ 

Kisah Para Rasul 13:39

13:39 and by this one ¹⁴  everyone who believes is justified ¹⁵  from everything from which the law of Moses could not justify ¹⁶  you. ¹⁷ 

Kisah Para Rasul 15:9

15:9 and he made no distinction ¹⁸  between them and us, cleansing ¹⁹  their hearts by faith.

Kisah Para Rasul 15:27

15:27 Therefore we are sending ²⁰  Judas and Silas ²¹  who will tell you these things themselves in person. ²² 

Kisah Para Rasul 15:39

15:39 They had ²³  a sharp disagreement, ²⁴  so that they parted company. Barnabas took along ²⁵  Mark and sailed away to Cyprus, ²⁶ 

Kisah Para Rasul 19:18

19:18 Many of those who had believed came forward, ²⁷  confessing and making their deeds known. ²⁸ 

Kisah Para Rasul 26:12

26:12 “While doing this very thing, ²⁹  as I was going ³⁰  to Damascus with authority and complete power ³¹  from the chief priests,

[1:22]  ¹ tn Here the pronoun “he” refers to Jesus.

[2:7]  ² tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

[2:7]  ³ tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[5:20]  ⁴ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ⁵ tn Or “speak.”

[8:21]  ⁶ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ⁷ tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.

[8:35]  ⁸ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ⁹ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[9:20]  ¹⁰ sn See the note on synagogue in 6:9.

[9:20]  ¹¹ tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[9:20]  sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.

[9:42]  ¹² tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").

[9:42]  ¹³ sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

[13:39]  ¹⁴ sn This one refers here to Jesus.

[13:39]  ¹⁵ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ¹⁶ tn Or “could not free.”

[13:39]  ¹⁷ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[15:9]  ¹⁸ tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

[15:9]  ¹⁹ tn Or “purifying.”

[15:27]  ²⁰ tn This verb has been translated as an epistolary aorist.

[15:27]  ²¹ sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27]  ²² tn Grk “by means of word” (an idiom for a verbal report).

[15:39]  ²³ tn Grk “There happened a sharp disagreement.” 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.

[15:39]  ²⁴ tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

[15:39]  ²⁵ tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.

[15:39]  ²⁶ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[19:18]  ²⁷ tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18]  ²⁸ tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

[19:18]  sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.

[26:12]  ²⁹ tn Grk “in which [activity].” Due to the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 in the translation. The referent of the relative pronoun (“which”) was specified as “this very thing” for clarity.

[26:12]  ³⁰ tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12]  ³¹ tn L&N 37.40 s.v. ἐπιτροπή states, “the full authority to carry out an assignment or commission – ‘authority, complete power.’ πορευόμενος εἰς τὴν Δαμασκὸν μετ᾿ ἐξουσίας καὶ ἐπιτροπῆς τῶν ἀρχιερέων ‘going to Damascus with authority and complete power from the high priests’ Ac 26:12. In Ac 26:12 the combination of ἐξουσία and ἐπιτροπή serves to reinforce the sense of complete authority.”