Kisah Para Rasul 3:12

3:12 When Peter saw this, he declared to the people, “Men of Israel, ¹  why are you amazed at this? Why ²  do you stare at us as if we had made this man ³  walk by our own power or piety?

Kisah Para Rasul 7:38

7:38 This is the man who was in the congregation ⁴  in the wilderness ⁵  with the angel who spoke to him at Mount Sinai, and with our ancestors, ⁶  and he ⁷  received living oracles ⁸  to give to you. ⁹ 

Kisah Para Rasul 16:13

16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down ¹⁰  and began to speak ¹¹  to the women ¹²  who had assembled there. ¹³ 

Kisah Para Rasul 18:25

18:25 He had been instructed in ¹⁴  the way of the Lord, and with great enthusiasm ¹⁵  he spoke and taught accurately the facts ¹⁶  about Jesus, although he knew ¹⁷  only the baptism of John.

Kisah Para Rasul 20:9

20:9 A young man named Eutychus, who was sitting in the window, ¹⁸  was sinking ¹⁹  into a deep sleep while Paul continued to speak ²⁰  for a long time. Fast asleep, ²¹  he fell down from the third story and was picked up dead.

Kisah Para Rasul 20:28

20:28 Watch out for ²²  yourselves and for all the flock of which ²³  the Holy Spirit has made you overseers, ²⁴  to shepherd the church of God ²⁵  that he obtained ²⁶  with the blood of his own Son. ²⁷ 

Kisah Para Rasul 23:15

23:15 So now you and the council ²⁸  request the commanding officer ²⁹  to bring him down to you, as if you were going to determine ³⁰  his case ³¹  by conducting a more thorough inquiry. ³²  We are ready to kill him ³³  before he comes near this place.” ³⁴ 

Kisah Para Rasul 24:25

24:25 While Paul ³⁵  was discussing ³⁶  righteousness, self-control, ³⁷  and the coming judgment, Felix ³⁸  became ³⁹  frightened and said, “Go away for now, and when I have an opportunity, ⁴⁰  I will send for you.”

[3:12]  ¹ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ² tn Grk “or why.”

[3:12]  ³ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[7:38]  ⁴ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ⁵ tn Or “desert.”

[7:38]  ⁶ tn Or “forefathers”; Grk “fathers.”

[7:38]  ⁷ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ⁸ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ⁹ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[16:13]  ¹⁰ tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

[16:13]  ¹¹ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ¹² sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

[16:13]  ¹³ tn The word “there” is not in the Greek text, but is implied.

[18:25]  ¹⁴ tn Or “had been taught.”

[18:25]  ¹⁵ tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ¹⁶ tn Grk “the things.”

[18:25]  ¹⁷ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[20:9]  ¹⁸ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ¹⁹ tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.

[20:9]  ²⁰ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ²¹ tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”

[20:28]  ²² tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ²³ tn Grk “in which.”

[20:28]  ²⁴ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ²⁵ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ²⁶ tn Or “acquired.”

[20:28]  ²⁷ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:28]  sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

[23:15]  ²⁸ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ²⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ³⁰ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ³¹ tn Grk “determine the things about him.”

[23:15]  ³² tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ³³ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ³⁴ tn The words “this place” are not in the Greek text, but are implied.

[24:25]  ³⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ³⁶ tn Or “speaking about.”

[24:25]  ³⁷ tn Grk “and self-control.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[24:25]  sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.

[24:25]  ³⁸ sn See the note on Felix in 23:26.

[24:25]  ³⁹ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ⁴⁰ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”