Kisah Para Rasul 1:23

1:23 So they ¹  proposed two candidates: ²  Joseph called Barsabbas (also called Justus) and Matthias.

Kisah Para Rasul 2:2

2:2 Suddenly ³  a sound ⁴  like a violent wind blowing ⁵  came from heaven ⁶  and filled the entire house where they were sitting.

Kisah Para Rasul 4:28

4:28 to do as much as your power ⁷  and your plan ⁸  had decided beforehand ⁹  would happen.

Kisah Para Rasul 7:25

7:25 He thought his own people ¹⁰  would understand that God was delivering them ¹¹  through him, ¹²  but they did not understand. ¹³ 

Kisah Para Rasul 8:38

8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, ¹⁴  and Philip baptized ¹⁵  him.

Kisah Para Rasul 9:18

9:18 Immediately ¹⁶  something like scales ¹⁷  fell from his eyes, and he could see again. He ¹⁸  got up and was baptized,

Kisah Para Rasul 10:15

10:15 The voice ¹⁹  spoke to him again, a second time, “What God has made clean, you must not consider ²⁰  ritually unclean!” ²¹ 

Kisah Para Rasul 10:34

10:34 Then Peter started speaking: ²²  “I now truly understand that God does not show favoritism in dealing with people, ²³ 

Kisah Para Rasul 10:46

10:46 for they heard them speaking in tongues and praising ²⁴  God. Then Peter said,

Kisah Para Rasul 16:29

16:29 Calling for lights, the jailer ²⁵  rushed in and fell down ²⁶  trembling at the feet of Paul and Silas.

Kisah Para Rasul 20:34

20:34 You yourselves know that these hands of mine ²⁷  provided for my needs and the needs of those who were with me.

Kisah Para Rasul 22:8

22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’

Kisah Para Rasul 23:7

23:7 When he said this, ²⁸  an argument ²⁹  began ³⁰  between the Pharisees and the Sadducees, and the assembly was divided.

Kisah Para Rasul 24:13

24:13 nor can they prove ³¹  to you the things ³²  they are accusing me of doing. ³³ 

[1:23]  ¹ 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]  ² tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[2:2]  ³ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ⁴ tn Or “a noise.”

[2:2]  ⁵ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ⁶ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[4:28]  ⁷ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ⁸ tn Or “purpose,” “will.”

[4:28]  ⁹ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[7:25]  ¹⁰ tn Grk “his brothers.”

[7:25]  ¹¹ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ¹² tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ¹³ sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.

[8:38]  ¹⁴ tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”

[8:38]  ¹⁵ sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.

[9:18]  ¹⁶ tn Grk “And immediately.” 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.

[9:18]  ¹⁷ tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  ¹⁸ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style.

[10:15]  ¹⁹ tn Grk “And the voice.” 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.

[10:15]  ²⁰ tn Or “declare.”

[10:15]  ²¹ sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.

[10:34]  ²² tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ²³ tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[10:46]  ²⁴ tn Or “extolling,” “magnifying.”

[16:29]  ²⁵ tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.

[16:29]  ²⁶ tn Or “and prostrated himself.”

[16:29]  sn Fell down. The earthquake and the freeing of the prisoners showed that God’s power was present. Such power could only be recognized. The open doors opened the jailer’s heart.

[20:34]  ²⁷ tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.

[23:7]  ²⁸ tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  ²⁹ tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  ³⁰ tn Grk “there came about an argument.” This has been simplified to “an argument began”

[24:13]  ³¹ tn BDAG 778 s.v. παρίστημι/παριστάνω 1.f has “οὐδὲ παραστῆσαι δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου nor can they prove to you the accusations they are now making against me Ac 24:13.”

[24:13]  sn Nor can they prove. This is a formal legal claim that Paul’s opponents lacked proof of any wrongdoing. They had no witness who could justify the arrest at the temple.

[24:13]  ³² tn The words “the things” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[24:13]  ³³ tn Grk “nor can they prove to you [the things] about which they are now accusing me.” This has been simplified to eliminate the relative pronoun (“which”) in the translation.