Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ¹  after he had given orders ²  by ³  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 3:21

3:21 This one ⁴  heaven must ⁵  receive until the time all things are restored, ⁶  which God declared ⁷  from times long ago ⁸  through his holy prophets.

Kisah Para Rasul 7:2

7:2 So he replied, ⁹  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ¹⁰  Abraham when he was in Mesopotamia, before he settled in Haran,

Kisah Para Rasul 7:48

7:48 Yet the Most High ¹¹  does not live in houses made by human hands, ¹²  as the prophet says,

Kisah Para Rasul 8:9

8:9 Now in that city was a man named Simon, who had been practicing magic ¹³  and amazing the people of Samaria, claiming to be someone great.

Kisah Para Rasul 13:6

13:6 When they had crossed over ¹⁴  the whole island as far as Paphos, ¹⁵  they found a magician, a Jewish false prophet named Bar-Jesus, ¹⁶ 

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ¹⁷  him, ¹⁸  and they fulfilled the sayings ¹⁹  of the prophets that are read every Sabbath by condemning ²⁰  him. ²¹ 

Kisah Para Rasul 17:7

17:7 and ²²  Jason has welcomed them as guests! They ²³  are all acting against Caesar’s ²⁴  decrees, saying there is another king named ²⁵  Jesus!” ²⁶ 

Kisah Para Rasul 22:24

22:24 the commanding officer ²⁷  ordered Paul ²⁸  to be brought back into the barracks. ²⁹  He told them ³⁰  to interrogate Paul ³¹  by beating him with a lash ³²  so that he could find out the reason the crowd ³³  was shouting at Paul ³⁴  in this way.

[1:2]  ¹ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ² tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ³ tn Or “through.”

[3:21]  ⁴ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ⁵ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ⁶ tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ⁷ tn Or “spoke.”

[3:21]  ⁸ tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[7:2]  ⁹ tn Grk “said.”

[7:2]  ¹⁰ tn Or “ancestor”; Grk “father.”

[7:48]  ¹¹ sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).

[7:48]  ¹² sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).

[8:9]  ¹³ tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[13:6]  ¹⁴ tn Or “had passed through,” “had traveled through.”

[13:6]  ¹⁵ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ¹⁶ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[13:27]  ¹⁷ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ¹⁸ tn Grk “this one.”

[13:27]  ¹⁹ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ²⁰ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ²¹ tn The word “him” 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.

[17:7]  ²² tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ²³ tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ²⁴ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ²⁵ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ²⁶ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[22:24]  ²⁷ tn Grk “the chiliarch” (an officer 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.

[22:24]  ²⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ²⁹ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[22:24]  ³⁰ tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.

[22:24]  ³¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ³² sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

[22:24]  ³³ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  ³⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.