Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ¹  after he had given orders ²  by ³  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 3:7

3:7 Then ⁴  Peter ⁵  took hold ⁶  of him by the right hand and raised him up, and at once the man’s ⁷  feet and ankles were made strong. ⁸ 

Kisah Para Rasul 9:11

9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ⁹  and at Judas’ house look for a man from Tarsus named Saul. For he is praying,

Kisah Para Rasul 16:3

16:3 Paul wanted Timothy ¹⁰  to accompany him, and he took ¹¹  him and circumcised ¹²  him because of the Jews who were in those places, ¹³  for they all knew that his father was Greek. ¹⁴ 

Kisah Para Rasul 16:33

16:33 At ¹⁵  that hour of the night he took them ¹⁶  and washed their wounds; ¹⁷  then ¹⁸  he and all his family ¹⁹  were baptized right away. ²⁰ 

Kisah Para Rasul 19:32

19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ²¹ 

Kisah Para Rasul 19:40

19:40 For ²²  we are in danger of being charged with rioting ²³  today, since there is no cause we can give to explain ²⁴  this disorderly gathering.” ²⁵ 

Kisah Para Rasul 22:12

22:12 A man named Ananias, ²⁶  a devout man according to the law, ²⁷  well spoken of by all the Jews who live there, ²⁸ 

Kisah Para Rasul 22:29

22:29 Then those who were about to interrogate him stayed away ²⁹  from him, and the commanding officer ³⁰  was frightened when he realized that Paul ³¹  was ³²  a Roman citizen ³³  and that he had had him tied up. ³⁴ 

[1:2]  ¹ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ² tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ³ tn Or “through.”

[3:7]  ⁴ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ⁵ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ⁶ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ⁷ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ⁸ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[9:11]  ⁹ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[16:3]  ¹⁰ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ¹¹ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ¹² tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ¹³ tn Or “who lived in the area.”

[16:3]  ¹⁴ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[16:33]  ¹⁵ tn Grk “And at.” 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.

[16:33]  ¹⁶ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ¹⁷ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ¹⁹ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ²⁰ tn Or “immediately.”

[19:32]  ²¹ tn Or “had assembled.”

[19:40]  ²² tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ²³ tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

[19:40]  ²⁴ tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

[19:40]  ²⁵ tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

[22:12]  ²⁶ tn Grk “a certain Ananias.”

[22:12]  ²⁷ sn The law refers to the law of Moses.

[22:12]  ²⁸ tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”

[22:29]  ²⁹ tn BDAG 158 s.v. ἀφίστημι 2.b has “keep away…ἀπό τινος… Lk 4:13; Ac 5:38; 2 Cor 12:8…cp. Ac 22:29.” In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.

[22:29]  ³⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29]  ³¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29]  ³² tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

[22:29]  ³³ tn The word “citizen” is supplied here for emphasis and clarity.

[22:29]  ³⁴ sn Had him tied up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.