Kisah Para Rasul 1:4

1:4 While he was with them, ¹  he declared, ²  “Do not leave Jerusalem, ³  but wait there ⁴  for what my ⁵  Father promised, ⁶  which you heard about from me. ⁷ 

Kisah Para Rasul 3:26

3:26 God raised up ⁸  his servant and sent him first to you, to bless you by turning ⁹  each one of you from your iniquities.” ¹⁰ 

Kisah Para Rasul 4:7

4:7 After ¹¹  making Peter and John ¹²  stand in their midst, they began to inquire, “By what power or by what name ¹³  did you do this?”

Kisah Para Rasul 7:19

7:19 This was the one who exploited ¹⁴  our people ¹⁵  and was cruel to our ancestors, ¹⁶  forcing them to abandon ¹⁷  their infants so they would die. ¹⁸ 

Kisah Para Rasul 11:13

11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter,

Kisah Para Rasul 14:22

14:22 They strengthened ¹⁹  the souls of the disciples and encouraged them to continue ²⁰  in the faith, saying, “We must enter the kingdom ²¹  of God through many persecutions.” ²² 

Kisah Para Rasul 15:5

15:5 But some from the religious party of the Pharisees ²³  who had believed stood up and said, “It is necessary ²⁴  to circumcise the Gentiles ²⁵  and to order them to observe ²⁶  the law of Moses.”

Kisah Para Rasul 15:33

15:33 After ²⁷  they had spent some time there, ²⁸  they were sent off in peace by the brothers to those who had sent them.

Kisah Para Rasul 19:31

19:31 Even some of the provincial authorities ²⁹  who were his friends sent ³⁰  a message ³¹  to him, urging him not to venture ³²  into the theater.

Kisah Para Rasul 23:35

23:35 he said, “I will give you a hearing ³³  when your accusers arrive too.” Then ³⁴  he ordered that Paul ³⁵  be kept under guard in Herod’s palace. ³⁶ 

Kisah Para Rasul 24:6

24:6 He ³⁷  even tried to desecrate ³⁸  the temple, so we arrested ³⁹  him.

Kisah Para Rasul 24:23

24:23 He ordered the centurion ⁴⁰  to guard Paul, ⁴¹  but to let him have some freedom, ⁴²  and not to prevent any of his friends ⁴³  from meeting his needs. ⁴⁴ 

Kisah Para Rasul 26:11

26:11 I punished ⁴⁵  them often in all the synagogues ⁴⁶  and tried to force ⁴⁷  them to blaspheme. Because I was so furiously enraged ⁴⁸  at them, I went to persecute ⁴⁹  them even in foreign cities.

Kisah Para Rasul 27:6

27:6 There the centurion ⁵⁰  found ⁵¹  a ship from Alexandria ⁵²  sailing for Italy, and he put us aboard it.

Kisah Para Rasul 27:43

27:43 But the centurion, ⁵³  wanting to save Paul’s life, ⁵⁴  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, ⁵⁵ 

[1:4]  ¹ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ² tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ⁴ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁵ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁶ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ⁷ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[3:26]  ⁸ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ⁹ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ¹⁰ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[4:7]  ¹¹ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ¹² tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ¹³ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[7:19]  ¹⁴ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ¹⁵ tn Or “race.”

[7:19]  ¹⁶ tn Or “forefathers”; Grk “fathers.”

[7:19]  ¹⁷ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ¹⁸ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[14:22]  ¹⁹ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ²⁰ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ²¹ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ²² tn Or “sufferings.”

[15:5]  ²³ sn See the note on Pharisee in 5:34.

[15:5]  ²⁴ sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

[15:5]  ²⁵ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ²⁶ tn Or “keep.”

[15:33]  ²⁷ tn Grk “And after.” 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.

[15:33]  ²⁸ tn The word “there” is not in the Greek text, but is implied.

[19:31]  ²⁹ tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  ³⁰ tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  ³¹ tn The words “a message” 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.

[19:31]  ³² tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.

[23:35]  ³³ tn Or “I will hear your case.” BDAG 231 s.v. διακούω has “as legal t.t. give someone an opportunity to be heard in court, give someone (τινός) a hearing Ac 23:35”; L&N 56.13 has “to give a judicial hearing in a legal matter – ‘to hear a case, to provide a legal hearing, to hear a case in court.’”

[23:35]  ³⁴ tn Grk “ordering.” The participle κελεύσας (keleusas) has been translated as a finite verb and a new sentence begun here due to the length and complexity of the Greek sentence. “Then” has also been supplied to indicate the logical and temporal sequence.

[23:35]  ³⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:35]  ³⁶ sn Herod’s palace (Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of a.d. 56-57.

[24:6]  ³⁷ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.

[24:6]  ³⁸ tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ³⁹ tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.

[24:23]  ⁴⁰ sn See the note on the word centurion in 10:1.

[24:23]  ⁴¹ tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ⁴² tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ⁴³ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ⁴⁴ tn Grk “from serving him.”

[26:11]  ⁴⁵ tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. 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.

[26:11]  ⁴⁶ sn See the note on synagogue in 6:9.

[26:11]  ⁴⁷ tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).

[26:11]  ⁴⁸ tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”

[26:11]  ⁴⁹ tn Or “I pursued them even as far as foreign cities.”

[27:6]  ⁵⁰ sn See the note on the word centurion in 10:1.

[27:6]  ⁵¹ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:6]  ⁵² sn Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1-2).

[27:43]  ⁵³ sn See the note on the word centurion in 10:1.

[27:43]  ⁵⁴ tn Or “wanting to rescue Paul.”

[27:43]  sn Thanks to the centurion who wanted to save Paul’s life, Paul was once more rescued from a potential human threat.

[27:43]  ⁵⁵ tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”