Kisah Para Rasul 3:15

3:15 You killed ¹  the Originator ²  of life, whom God raised ³  from the dead. To this fact we are witnesses! ⁴ 

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 4:19

4:19 But Peter and John replied, ⁹  “Whether it is right before God to obey ¹⁰  you rather than God, you decide,

Kisah Para Rasul 5:32

5:32 And we are witnesses of these events, ¹¹  and so is the Holy Spirit whom God has given to those who obey ¹²  him.”

Kisah Para Rasul 6:2

6:2 So the twelve ¹³  called ¹⁴  the whole group ¹⁵  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ¹⁶ 

Kisah Para Rasul 10:39

10:39 We ¹⁷  are witnesses of all the things he did both in Judea ¹⁸  and in Jerusalem. ¹⁹  They ²⁰  killed him by hanging him on a tree, ²¹ 

Kisah Para Rasul 16:9

16:9 A ²²  vision appeared to Paul during the night: A Macedonian man was standing there ²³  urging him, ²⁴  “Come over ²⁵  to Macedonia ²⁶  and help us!”

Kisah Para Rasul 16:12

16:12 and from there to Philippi, ²⁷  which is a leading city of that district ²⁸  of Macedonia, ²⁹  a Roman colony. ³⁰  We stayed in this city for some days.

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ³¹  They replied, ³²  “No, we have not even ³³  heard that there is a Holy Spirit.”

Kisah Para Rasul 27:3

27:3 The next day we put in ³⁴  at Sidon, ³⁵  and Julius, treating Paul kindly, ³⁶  allowed him to go to his friends so they could provide him with what he needed. ³⁷ 

Kisah Para Rasul 28:11

Paul Finally Reaches Rome

28:11 After three months we put out to sea ³⁸  in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” ³⁹  as its figurehead. ⁴⁰ 

[3:15]  ¹ tn Or “You put to death.”

[3:15]  ² tn Or “Founder,” “founding Leader.”

[3:15]  ³ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ⁴ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[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.

[4:19]  ⁹ tn Grk “answered and said to them.”

[4:19]  ¹⁰ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[5:32]  ¹¹ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ¹² sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[6:2]  ¹³ sn The twelve refers to the twelve apostles.

[6:2]  ¹⁴ tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ¹⁵ tn Or “the multitude.”

[6:2]  ¹⁶ tn Grk “to serve tables.”

[10:39]  ¹⁷ tn Grk “And we.” 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.

[10:39]  ¹⁸ tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).

[10:39]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ²⁰ tn Grk “in Jerusalem, whom they killed.” The relative pronoun 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.

[10:39]  ²¹ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[16:9]  ²² tn Grk “And a.” 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.

[16:9]  ²³ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ²⁴ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ²⁵ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ²⁶ sn Macedonia was the Roman province of Macedonia in Greece.

[16:12]  ²⁷ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[16:12]  ²⁸ tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS⁴ and NA²⁷ here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì⁷⁴ א A C Ψ 33^vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.

[16:12]  ²⁹ sn Macedonia was the Roman province of Macedonia in Greece.

[16:12]  ³⁰ sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).

[19:2]  ³¹ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ³² tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ³³ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[27:3]  ³⁴ tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Σιδῶνα Ac 27:3.”

[27:3]  ³⁵ sn Sidon is another seaport 75 mi (120 km) north of Caesarea.

[27:3]  map For location see Map1 A1; JP3 F3; JP4 F3.

[27:3]  ³⁶ tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”

[27:3]  sn Treating Paul kindly. Paul’s treatment followed the pattern of the earlier imprisonment (cf. Acts 24:23).

[27:3]  ³⁷ tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.

[28:11]  ³⁸ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[28:11]  ³⁹ tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).

[28:11]  sn That had the ‘Heavenly Twins’ as its figurehead. The twin brothers Castor and Pollux, known collectively as the Dioscuri or ‘Heavenly Twins,’ were the twin sons of Zeus and Leda according to Greek mythology. The Alexandrian ship on which Paul and his companions sailed from Malta had a carved emblem or figurehead of these figures, and they would have been the patron deities of the vessel. Castor and Pollux were the “gods of navigation.” To see their stars was considered a good omen (Epictetus, Discourses 2.18.29; Lucian of Samosata, The Ship 9).

[28:11]  ⁴⁰ tn Or “as its emblem.”