Kisah Para Rasul 1:9

1:9 After ¹  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

Kisah Para Rasul 2:46

2:46 Every day ²  they continued to gather together by common consent in the temple courts, ³  breaking bread from ⁴  house to house, sharing their food with glad ⁵  and humble hearts, ⁶ 

Kisah Para Rasul 12:25

12:25 So Barnabas and Saul returned to ⁷  Jerusalem ⁸  when they had completed ⁹  their mission, ¹⁰  bringing along with them John Mark. ¹¹ 

Kisah Para Rasul 15:38

15:38 but Paul insisted ¹²  that they should not take along this one who had left them in Pamphylia ¹³  and had not accompanied them in the work.

Kisah Para Rasul 17:10

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ¹⁴  at once, during the night. When they arrived, ¹⁵  they went to the Jewish synagogue. ¹⁶ 

Kisah Para Rasul 18:26

18:26 He began to speak out fearlessly ¹⁷  in the synagogue, ¹⁸  but when Priscilla and Aquila ¹⁹  heard him, they took him aside ²⁰  and explained the way of God to him more accurately.

Kisah Para Rasul 19:12

19:12 so that when even handkerchiefs or aprons that had touched his body ²¹  were brought ²²  to the sick, their diseases left them and the evil spirits went out of them. ²³ 

Kisah Para Rasul 23:19

23:19 The commanding officer ²⁴  took him by the hand, withdrew privately, and asked, “What is it that you want ²⁵  to report to me?”

[1:9]  ¹ tn Grk “And after.” 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.

[2:46]  ² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ³ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ⁴ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ⁵ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ⁶ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[12:25]  ⁷ tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sa^ms sy^hmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì⁷⁴ A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.

[12:25]  ⁸ sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

[12:25]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:25]  ⁹ tn Grk “fulfilled.”

[12:25]  ¹⁰ tn Grk “ministry” or “service.”

[12:25]  ¹¹ tn Grk “John who was also called Mark.”

[15:38]  ¹² tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ¹³ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[17:10]  ¹⁴ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

[17:10]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:10]  ¹⁵ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ¹⁶ sn See the note on synagogue in 6:9.

[18:26]  ¹⁷ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ¹⁸ sn See the note on synagogue in 6:9.

[18:26]  ¹⁹ sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ²⁰ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[19:12]  ²¹ tn Or “skin” (the outer surface of the body).

[19:12]  ²² tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ²³ tn The words “of them” are not in the Greek text, but are implied.

[23:19]  ²⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19]  ²⁵ tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.