Kisah Para Rasul 1:10

1:10 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 2:28

2:28 You have made known to me the paths of life;

you will make me full of joy with your presence.’ ³ 

Kisah Para Rasul 3:23

3:23 Every person ⁴  who does not obey that prophet will be destroyed and thus removed ⁵  from the people.’ ⁶ 

Kisah Para Rasul 6:15

6:15 All ⁷  who were sitting in the council ⁸  looked intently at Stephen ⁹  and saw his face was like the face of an angel. ¹⁰ 

Kisah Para Rasul 7:46

7:46 He ¹¹  found favor ¹²  with ¹³  God and asked that he could ¹⁴  find a dwelling place ¹⁵  for the house ¹⁶  of Jacob.

Kisah Para Rasul 10:20

10:20 But get up, ¹⁷  go down, and accompany them without hesitation, ¹⁸  because I have sent them.”

Kisah Para Rasul 20:2

20:2 After he had gone through those regions ¹⁹  and spoken many words of encouragement ²⁰  to the believers there, ²¹  he came to Greece, ²² 

Kisah Para Rasul 26:9

26:9 Of course, ²³  I myself was convinced ²⁴  that it was necessary to do many things hostile to the name of Jesus the Nazarene.

[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.

[1:10]  ² tn Grk “behold.”

[2:28]  ³ sn A quotation from Ps 16:8-11.

[3:23]  ⁴ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ⁵ tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ⁶ sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[6:15]  ⁷ tn Grk “And all.” 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.

[6:15]  ⁸ tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:15]  ⁹ tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.

[6:15]  ¹⁰ sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.

[7:46]  ¹¹ tn Grk “David, who” The relative pronoun was replaced by the pronoun “he” and a new sentence was begun in the translation at this point to improve the English style.

[7:46]  ¹² tn Or “grace.”

[7:46]  ¹³ tn Grk “before,” “in the presence of.”

[7:46]  ¹⁴ tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (Jeurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).

[7:46]  ¹⁵ tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).

[7:46]  ¹⁶ tc Some mss read θεῷ (qew, “God”) here, a variant much easier to understand in the context. The reading “God” is supported by א² A C E Ψ 33 1739 Ï lat sy co. The more difficult οἴκῳ (oikw, “house”) is supported by Ì⁷⁴ א* B D H 049 pc. Thus the second reading is preferred both externally because of better ms evidence and internally because it is hard to see how a copyist finding the reading “God” would change it to “house,” while it is easy to see how (given the LXX of Ps 132:5) a copyist might assimilate the reading and change “house” to “God.” However, some scholars think the reading “house” is so difficult as to be unacceptable. Others (like Lachmann and Hort) resorted to conjectural emendation at this point. Others (Ropes) sought an answer in an underlying Aramaic expression. Not everyone thinks the reading “house” is too difficult to be accepted as original (see Lake and Cadbury). A. F. J. Klijn, “Stephen’s Speech – Acts vii.2-53,” NTS 4 (1957): 25-31, compared the idea of a “house within the house of Israel” with the Manual of Discipline from Qumran, a possible parallel that seems to support the reading “house” as authentic. (For the more detailed discussion from which this note was derived, see TCGNT 308-9.)

[10:20]  ¹⁷ tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[10:20]  ¹⁸ tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).

[20:2]  ¹⁹ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ²⁰ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ²¹ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ²² tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[26:9]  ²³ tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”

[26:9]  ²⁴ tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”