Kisah Para Rasul 1:26

1:26 Then ¹  they cast lots for them, and the one chosen was Matthias; ²  so he was counted with the eleven apostles. ³ 

Kisah Para Rasul 2:34

2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ⁴  at my right hand

Kisah Para Rasul 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ⁵  that God has made this Jesus whom you crucified ⁶  both Lord ⁷  and Christ.” ⁸ 

Kisah Para Rasul 2:40

2:40 With many other words he testified ⁹  and exhorted them saying, “Save yourselves from this perverse ¹⁰  generation!”

Kisah Para Rasul 5:26

5:26 Then the commander ¹¹  of the temple guard ¹²  went with the officers ¹³  and brought the apostles ¹⁴  without the use of force ¹⁵  (for they were afraid of being stoned by the people). ¹⁶ 

Kisah Para Rasul 9:11

9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ¹⁷  and at Judas’ house look for a man from Tarsus named Saul. For he is praying,

Kisah Para Rasul 10:42

10:42 He ¹⁸  commanded us to preach to the people and to warn ¹⁹  them ²⁰  that he is the one ²¹  appointed ²²  by God as judge ²³  of the living and the dead.

Kisah Para Rasul 13:33

13:33 that this promise ²⁴  God has fulfilled to us, their children, by raising ²⁵  Jesus, as also it is written in the second psalm, ‘You are my Son; ²⁶  today I have fathered you.’ ²⁷ 

Kisah Para Rasul 14:11

14:11 So when the crowds saw what Paul had done, they shouted ²⁸  in the Lycaonian language, ²⁹  “The gods have come down to us in human form!” ³⁰ 

Kisah Para Rasul 16:3

16:3 Paul wanted Timothy ³¹  to accompany him, and he took ³²  him and circumcised ³³  him because of the Jews who were in those places, ³⁴  for they all knew that his father was Greek. ³⁵ 

Kisah Para Rasul 20:29

20:29 I know that after I am gone ³⁶  fierce wolves ³⁷  will come in among you, not sparing the flock.

Kisah Para Rasul 22:13

22:13 came ³⁸  to me and stood beside me ³⁹  and said to me, ‘Brother Saul, regain your sight!’ ⁴⁰  And at that very moment ⁴¹  I looked up and saw him. ⁴² 

Kisah Para Rasul 25:23

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ⁴³  and Bernice came with great pomp ⁴⁴  and entered the audience hall, ⁴⁵  along with the senior military officers ⁴⁶  and the prominent men of the city. When Festus ⁴⁷  gave the order, ⁴⁸  Paul was brought in.

Kisah Para Rasul 27:6

27:6 There the centurion ⁴⁹  found ⁵⁰  a ship from Alexandria ⁵¹  sailing for Italy, and he put us aboard it.

[1:26]  ¹ tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:26]  ² tn Grk “and the lot fell on Matthias.”

[1:26]  ³ tn Or “he was counted as one of the apostles along with the eleven.”

[2:34]  ⁴ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[2:36]  ⁵ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁶ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ⁷ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ⁸ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:36]  sn See the note on Christ in 2:31.

[2:40]  ⁹ tn Or “warned.”

[2:40]  ¹⁰ tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[5:26]  ¹¹ tn Or “captain.”

[5:26]  ¹² tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ¹³ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ¹⁴ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ¹⁵ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ¹⁶ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[9:11]  ¹⁷ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[10:42]  ¹⁸ 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.

[10:42]  ¹⁹ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

[10:42]  ²⁰ tn The word “them” 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.

[10:42]  ²¹ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42]  ²² tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ²³ sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

[13:33]  ²⁴ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

[13:33]  ²⁵ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

[13:33]  ²⁶ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ²⁷ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:33]  sn A quotation from Ps 2:7.

[14:11]  ²⁸ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ²⁹ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ³⁰ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

[16:3]  ³¹ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ³² tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ³³ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ³⁴ tn Or “who lived in the area.”

[16:3]  ³⁵ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[20:29]  ³⁶ tn Grk “after my departure.”

[20:29]  ³⁷ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[22:13]  ³⁸ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ³⁹ tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ⁴⁰ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ⁴¹ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ⁴² tn Grk “I looked up to him.”

[25:23]  ⁴³ sn See the note on King Agrippa in 25:13.

[25:23]  ⁴⁴ tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23]  sn Agrippa and Bernice came with great pomp. The “royals” were getting their look at Paul. Everyone who was anyone would have been there.

[25:23]  ⁴⁵ tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a “spectacle” to the world (1 Cor 4:8-13).

[25:23]  ⁴⁶ tn Grk “the chiliarchs” (officers in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[25:23]  ⁴⁷ sn See the note on Porcius Festus in 24:27.

[25:23]  ⁴⁸ tn Grk “and Festus ordering, Paul was brought in.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated. The participle κελεύσαντος (keleusanto") has been taken temporally.

[27:6]  ⁴⁹ sn See the note on the word centurion in 10:1.

[27:6]  ⁵⁰ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:6]  ⁵¹ sn Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1-2).