Kisah Para Rasul 2:25

2:25 For David says about him,

‘I saw the Lord always in front of me, ¹ 

for he is at my right hand so that I will not be shaken.

Kisah Para Rasul 8:12

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ²  and the name of Jesus Christ, ³  they began to be baptized, ⁴  both men and women.

Kisah Para Rasul 8:18

8:18 Now Simon, when he saw that the Spirit ⁵  was given through the laying on of the apostles’ hands, offered them money,

Kisah Para Rasul 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ⁶  when Paul and Barnabas ⁷  went into the Jewish synagogue ⁸  and spoke in such a way that a large group ⁹  of both Jews and Greeks believed.

Kisah Para Rasul 22:25

22:25 When they had stretched him out for the lash, ¹⁰  Paul said to the centurion ¹¹  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ¹²  without a proper trial?” ¹³ 

Kisah Para Rasul 25:5

25:5 “So,” he said, “let your leaders ¹⁴  go down there ¹⁵  with me, and if this man has done anything wrong, ¹⁶  they may bring charges ¹⁷  against him.”

[2:25]  ¹ tn Or “always before me.”

[8:12]  ² sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ⁴ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[8:18]  ⁵ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[14:1]  ⁶ sn Iconium. See the note in 13:51.

[14:1]  ⁷ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ⁸ sn See the note on synagogue in 6:9.

[14:1]  ⁹ tn Or “that a large crowd.”

[22:25]  ¹⁰ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ¹¹ sn See the note on the word centurion in 10:1.

[22:25]  ¹² tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ¹³ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:25]  sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.

[25:5]  ¹⁴ tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ¹⁵ tn The word “there” is not in the Greek text, but is implied.

[25:5]  ¹⁶ tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).

[25:5]  ¹⁷ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”