Kisah Para Rasul 1:13

1:13 When ¹  they had entered Jerusalem, ²  they went to the upstairs room where they were staying. Peter ³  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ⁴ 

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ⁵  the God of our forefathers, ⁶  has glorified ⁷  his servant ⁸  Jesus, whom you handed over and rejected ⁹  in the presence of Pilate after he had decided ¹⁰  to release him.

Kisah Para Rasul 3:25

3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ¹¹  saying to Abraham, ‘And in your descendants ¹²  all the nations ¹³  of the earth will be blessed.’ ¹⁴ 

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 ¹⁵  and began to speak ¹⁶  to the women ¹⁷  who had assembled there. ¹⁸ 

Kisah Para Rasul 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ¹⁹  and turned ²⁰  and said to the spirit, “I command you in the name of Jesus Christ ²¹  to come out of her!” And it came out of her at once. ²² 

Kisah Para Rasul 21:20

21:20 When they heard this, they praised ²³  God. Then they said to him, “You see, brother, how many thousands of Jews ²⁴  there are who have believed, and they are all ardent observers ²⁵  of the law. ²⁶ 

Kisah Para Rasul 23:9

23:9 There was a great commotion, ²⁷  and some experts in the law ²⁸  from the party of the Pharisees stood up ²⁹  and protested strongly, ³⁰  “We find nothing wrong ³¹  with this man. What if a spirit or an angel has spoken to him?”

Kisah Para Rasul 24:25

24:25 While Paul ³²  was discussing ³³  righteousness, self-control, ³⁴  and the coming judgment, Felix ³⁵  became ³⁶  frightened and said, “Go away for now, and when I have an opportunity, ³⁷  I will send for you.”

Kisah Para Rasul 25:16

25:16 I answered them ³⁸  that it was not the custom of the Romans to hand over anyone ³⁹  before the accused had met his accusers face to face ⁴⁰  and had been given ⁴¹  an opportunity to make a defense against the accusation. ⁴² 

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ⁴³  from darkness to light and from the power ⁴⁴  of Satan to God, so that they may receive forgiveness of sins and a share ⁴⁵  among those who are sanctified by faith in me.’

Kisah Para Rasul 27:21

27:21 Since many of them had no desire to eat, ⁴⁶  Paul ⁴⁷  stood up ⁴⁸  among them and said, “Men, you should have listened to me ⁴⁹  and not put out to sea ⁵⁰  from Crete, thus avoiding ⁵¹  this damage and loss.

[1:13]  ¹ tn Grk “And when.” 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.

[1:13]  ² tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ³ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ⁴ tn The words “were there” are not in the Greek text, but are implied.

[3:13]  ⁵ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ⁶ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ⁷ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁸ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ⁹ tn Or “denied,” “disowned.”

[3:13]  ¹⁰ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:25]  ¹¹ tn Or “forefathers”; Grk “fathers.”

[3:25]  ¹² tn Or “in your offspring”; Grk “in your seed.”

[3:25]  sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.

[3:25]  ¹³ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ¹⁴ sn A quotation from Gen 22:18.

[16:13]  ¹⁵ 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]  ¹⁶ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ¹⁷ 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]  ¹⁸ tn The word “there” is not in the Greek text, but is implied.

[16:18]  ¹⁹ tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ²⁰ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ²¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ²² tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[21:20]  ²³ tn Or “glorified.”

[21:20]  ²⁴ tn Grk “how many thousands there are among the Jews.”

[21:20]  sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

[21:20]  ²⁵ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ²⁶ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[23:9]  ²⁷ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ²⁸ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ²⁹ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ³⁰ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ³¹ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[24:25]  ³² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ³³ tn Or “speaking about.”

[24:25]  ³⁴ 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]  ³⁵ sn See the note on Felix in 23:26.

[24:25]  ³⁶ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ³⁷ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[25:16]  ³⁸ tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

[25:16]  sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.

[25:16]  ³⁹ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ⁴⁰ tn Or “has met his accusers in person.”

[25:16]  ⁴¹ tn Grk “and receives.”

[25:16]  ⁴² tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”

[26:18]  ⁴³ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ⁴⁴ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ⁴⁵ tn Or “and an inheritance.”

[27:21]  ⁴⁶ tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.

[27:21]  ⁴⁷ tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ⁴⁸ tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.

[27:21]  ⁴⁹ tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”

[27:21]  sn By saying “you should have listened to me and not put out to sea from Crete” Paul was not “rubbing it in,” but was reasserting his credibility before giving his next recommendation.

[27:21]  ⁵⁰ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:21]  ⁵¹ tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.