Kisah Para Rasul 1:3

1:3 To the same apostles ¹  also, after his suffering, ²  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ³  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 7:35

7:35 This same ⁴  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁵  God sent as both ruler and deliverer ⁶  through the hand of the angel ⁷  who appeared to him in the bush.

Kisah Para Rasul 7:42

7:42 But God turned away from them and gave them over ⁸  to worship the host ⁹  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ¹⁰  forty years in the wilderness, was it, ¹¹  house of Israel?

Kisah Para Rasul 13:11

13:11 Now ¹²  look, the hand of the Lord is against ¹³  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ¹⁴  and darkness came over ¹⁵  him, and he went around seeking people ¹⁶  to lead him by the hand.

Kisah Para Rasul 15:7

15:7 After there had been much debate, ¹⁷  Peter stood up and said to them, “Brothers, you know that some time ago ¹⁸  God chose ¹⁹  me to preach to the Gentiles so they would hear the message ²⁰  of the gospel ²¹  and believe. ²² 

Kisah Para Rasul 15:23

15:23 They sent this letter with them: ²³ 

From the apostles ²⁴  and elders, your brothers, ²⁵  to the Gentile brothers and sisters ²⁶  in Antioch, ²⁷  Syria, ²⁸  and Cilicia, greetings!

Kisah Para Rasul 18:6

18:6 When they opposed him ²⁹  and reviled him, ³⁰  he protested by shaking out his clothes ³¹  and said to them, “Your blood ³²  be on your own heads! I am guiltless! ³³  From now on I will go to the Gentiles!”

Kisah Para Rasul 24:14

24:14 But I confess this to you, that I worship ³⁴  the God of our ancestors ³⁵  according to the Way (which they call a sect), believing everything that is according to the law ³⁶  and that is written in the prophets.

Kisah Para Rasul 25:11

25:11 If then I am in the wrong ³⁷  and have done anything that deserves death, I am not trying to escape dying, ³⁸  but if not one of their charges against me is true, ³⁹  no one can hand me over to them. ⁴⁰  I appeal to Caesar!” ⁴¹ 

Kisah Para Rasul 25:16

25:16 I answered them ⁴²  that it was not the custom of the Romans to hand over anyone ⁴³  before the accused had met his accusers face to face ⁴⁴  and had been given ⁴⁵  an opportunity to make a defense against the accusation. ⁴⁶ 

[1:3]  ¹ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ³ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[7:35]  ⁴ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ⁵ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ⁶ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ⁷ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[7:42]  ⁸ sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.

[7:42]  ⁹ tn Or “stars.”

[7:42]  sn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5. See Ps 106:36-43.

[7:42]  ¹⁰ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ¹¹ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[13:11]  ¹² tn Grk “And now.” 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.

[13:11]  ¹³ tn Grk “upon,” but in a negative sense.

[13:11]  ¹⁴ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ¹⁵ tn Grk “fell on.”

[13:11]  ¹⁶ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[15:7]  ¹⁷ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ¹⁸ tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

[15:7]  ¹⁹ sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

[15:7]  ²⁰ tn Or “word.”

[15:7]  ²¹ tn Or “of the good news.”

[15:7]  ²² tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.

[15:23]  ²³ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ²⁴ tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[15:23]  ²⁵ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ²⁶ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ²⁷ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ²⁸ tn Grk “and Syria,” but 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.

[18:6]  ²⁹ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:6]  ³⁰ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ³¹ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”

[18:6]  ³² sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ³³ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[24:14]  ³⁴ tn Or “serve.”

[24:14]  ³⁵ tn Or “forefathers”; Grk “fathers.”

[24:14]  ³⁶ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[25:11]  ³⁷ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ³⁸ tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11]  ³⁹ tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11]  ⁴⁰ sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  ⁴¹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:11]  sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen’s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.

[25:16]  ⁴² 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]  ⁴³ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ⁴⁴ tn Or “has met his accusers in person.”

[25:16]  ⁴⁵ tn Grk “and receives.”

[25:16]  ⁴⁶ 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.”