Kisah Para Rasul 1:10
Konteks1:10 As 1 they were still staring into the sky while he was going, suddenly 2 two men in white clothing stood near them
Kisah Para Rasul 1:23
Konteks1:23 So they 3 proposed two candidates: 4 Joseph called Barsabbas (also called Justus) and Matthias.
Kisah Para Rasul 3:20
Konteks3:20 so that times of refreshing 5 may come from the presence of the Lord, 6 and so that he may send the Messiah 7 appointed 8 for you – that is, Jesus.
Kisah Para Rasul 4:3
Konteks4:3 So 9 they seized 10 them and put them in jail 11 until the next day (for it was already evening).
Kisah Para Rasul 5:17
Konteks5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees 12 ), 13 and they were filled with jealousy. 14
Kisah Para Rasul 7:56
Konteks7:56 “Look!” he said. 15 “I see the heavens opened, and the Son of Man standing at the right hand of God!”
Kisah Para Rasul 12:13
Konteks12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered. 16
Kisah Para Rasul 13:35
Konteks13:35 Therefore he also says in another psalm, 17 ‘You will not permit your Holy One 18 to experience 19 decay.’ 20
Kisah Para Rasul 16:21
Konteks16:21 and are advocating 21 customs that are not lawful for us to accept 22 or practice, 23 since we are 24 Romans.”
Kisah Para Rasul 19:14
Konteks19:14 (Now seven sons of a man named 25 Sceva, a Jewish high priest, were doing this.) 26
Kisah Para Rasul 21:38
Konteks21:38 Then you’re not that Egyptian who started a rebellion 27 and led the four thousand men of the ‘Assassins’ 28 into the wilderness 29 some time ago?” 30
Kisah Para Rasul 22:8
Konteks22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’
Kisah Para Rasul 22:15-16
Konteks22:15 because you will be his witness 31 to all people 32 of what you have seen and heard. 22:16 And now what are you waiting for? 33 Get up, 34 be baptized, and have your sins washed away, 35 calling on his name.’ 36
Kisah Para Rasul 22:27
Konteks22:27 So the commanding officer 37 came and asked 38 Paul, 39 “Tell me, are you a Roman citizen?” 40 He replied, 41 “Yes.”
Kisah Para Rasul 28:9
Konteks28:9 After this had happened, many of the people on the island who were sick 42 also came and were healed. 43
[1:10] 1 tn Grk “And as.” 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.
[1:23] 3 tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.
[1:23] 4 tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.
[3:20] sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.
[3:20] 6 tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA27, UBS4).
[3:20] 7 tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:20] sn He may send the Messiah appointed for you – that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.
[3:20] 8 tn Or “designated in advance.”
[4:3] 9 tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.
[4:3] 10 tn Or “they arrested”; Grk “they laid hands on.”
[4:3] 11 tn Or “prison,” “custody.”
[5:17] 12 sn See the note on Sadducees in 4:1.
[5:17] 13 sn This is a parenthetical note by the author.
[5:17] 14 sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.
[7:56] 15 tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[13:35] 17 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
[13:35] 18 tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.
[13:35] 19 tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”
[13:35] 20 sn A quotation from Ps 16:10.
[16:21] 21 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
[16:21] 22 tn Or “acknowledge.”
[16:21] 23 sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).
[16:21] 24 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
[19:14] 25 tn Grk “a certain Sceva.”
[19:14] 26 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
[21:38] 27 tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”
[21:38] 28 tn Grk “of the Sicarii.”
[21:38] sn The term ‘Assassins’ is found several times in the writings of Josephus (J. W. 2.13.3 [2.254-257]; Ant. 20.8.10 [20.186]). It was the name of the most fanatical group among the Jewish nationalists, very hostile to Rome, who did not hesitate to assassinate their political opponents. They were named Sicarii in Latin after their weapon of choice, the short dagger or sicarius which could be easily hidden under one’s clothing. In effect, the officer who arrested Paul had thought he was dealing with a terrorist.
[21:38] 30 tn Grk “before these days.”
[22:15] 31 tn Or “a witness to him.”
[22:15] sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.
[22:15] 32 tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").
[22:16] 33 tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”
[22:16] 34 tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
[22:16] 35 sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).
[22:16] 36 sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.
[22:27] 37 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:27] 38 tn Grk “and said to.”
[22:27] 39 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:27] 40 tn The word “citizen” is supplied here for emphasis and clarity.
[28:9] 42 tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”
[28:9] 43 sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.
