Kisah Para Rasul 1:8

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ¹  of the earth.”

Kisah Para Rasul 5:4

5:4 Before it was sold, ²  did it not ³  belong to you? And when it was sold, was the money ⁴  not at your disposal? How have you thought up this deed in your heart? ⁵  You have not lied to people ⁶  but to God!”

Kisah Para Rasul 10:41

10:41 not by all the people, but by us, the witnesses God had already chosen, ⁷  who ate and drank ⁸  with him after he rose from the dead.

Kisah Para Rasul 16:37

16:37 But Paul said to the police officers, ⁹  “They had us beaten in public ¹⁰  without a proper trial ¹¹  – even though we are Roman citizens ¹²  – and they threw us ¹³  in prison. And now they want to send us away ¹⁴  secretly? Absolutely not! They ¹⁵  themselves must come and escort us out!” ¹⁶ 

Kisah Para Rasul 19:26

19:26 And you see and hear that this Paul has persuaded ¹⁷  and turned away ¹⁸  a large crowd, ¹⁹  not only in Ephesus ²⁰  but in practically all of the province of Asia, ²¹  by saying ²²  that gods made by hands are not gods at all. ²³ 

Kisah Para Rasul 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ²⁴  my heart? For I am ready not only to be tied up, ²⁵  but even to die in Jerusalem for the name of the Lord Jesus.”

Kisah Para Rasul 21:24

21:24 take them and purify ²⁶  yourself along with them and pay their expenses, ²⁷  so that they may have their heads shaved. ²⁸  Then ²⁹  everyone will know there is nothing in what they have been told ³⁰  about you, but that you yourself live in conformity with ³¹  the law. ³² 

Kisah Para Rasul 26:16

26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance ³³  as a servant and witness ³⁴  to the things ³⁵  you have seen ³⁶  and to the things in which I will appear to you.

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, ³⁷  and to the Gentiles, that they should repent and turn to God, ³⁸  performing deeds consistent with ³⁹  repentance.

Kisah Para Rasul 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ⁴⁰  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ⁴¹ 

Kisah Para Rasul 27:10

27:10 “Men, I can see the voyage is going to end ⁴²  in disaster ⁴³  and great loss not only of the cargo and the ship, but also of our lives.” ⁴⁴ 

[1:8]  ¹ tn Or “to the ends.”

[5:4]  ² tn Grk “Remaining to you.”

[5:4]  ³ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ⁴ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ⁵ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ⁶ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[10:41]  ⁷ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ⁸ sn Ate and drank. See Luke 24:35-49.

[16:37]  ⁹ tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ¹⁰ tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.

[16:37]  ¹¹ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ¹² tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ¹³ tn The word “us” 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.

[16:37]  ¹⁴ tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ¹⁵ tn Grk “But they.”

[16:37]  ¹⁶ sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.

[19:26]  ¹⁷ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ¹⁸ tn Or “misled.”

[19:26]  ¹⁹ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ²⁰ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ²¹ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ²² tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ²³ tn The words “at all” are not in the Greek text but are implied.

[19:26]  sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[21:13]  ²⁴ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ²⁵ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:24]  ²⁶ sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  ²⁷ tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ²⁸ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24]  sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).

[21:24]  ²⁹ tn Grk “and.” 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 indicate the logical sequence.

[21:24]  ³⁰ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ³¹ tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  ³² sn The law refers to the law of Moses.

[26:16]  ³³ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ³⁴ sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  ³⁵ tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  ³⁶ tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*^vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì⁷⁴ א A C² E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁷ includes the word in brackets, indicating some doubt as to its authenticity.

[26:20]  ³⁷ 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]  ³⁸ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ³⁹ 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.

[26:29]  ⁴⁰ tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ⁴¹ sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

[27:10]  ⁴² tn Grk “is going to be with disaster.”

[27:10]  ⁴³ tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”

[27:10]  ⁴⁴ tn Grk “souls” (here, one’s physical life).