Kisah Para Rasul 1:7

1:7 He told them, “You are not permitted to know ¹  the times or periods that the Father has set by his own authority.

Kisah Para Rasul 4:11

4:11 This Jesus ²  is the stone that was rejected by you, ³  the builders, that has become the cornerstone. ⁴ 

Kisah Para Rasul 5:17

Further Trouble for the Apostles

5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees ⁵ ), ⁶  and they were filled with jealousy. ⁷ 

Kisah Para Rasul 6:11

6:11 Then they secretly instigated ⁸  some men to say, “We have heard this man ⁹  speaking blasphemous words against Moses and God.”

Kisah Para Rasul 8:17

8:17 Then Peter and John placed their hands on the Samaritans, ¹⁰  and they received the Holy Spirit. ¹¹ 

Kisah Para Rasul 8:20

8:20 But Peter said to him, “May your silver perish with you, ¹²  because you thought you could acquire ¹³  God’s gift with money!

Kisah Para Rasul 9:12

9:12 and he has seen in a vision ¹⁴  a man named Ananias come in and place his hands on him so that he may see again.”

Kisah Para Rasul 9:24

9:24 but Saul learned of their plot against him. ¹⁵  They were also watching ¹⁶  the city gates ¹⁷  day and night so that they could kill him.

Kisah Para Rasul 11:14

11:14 who will speak a message ¹⁸  to you by which you and your entire household will be saved.’

Kisah Para Rasul 12:5

12:5 So Peter was kept in prison, but those in the church were earnestly ¹⁹  praying to God for him. ²⁰ 

Kisah Para Rasul 14:8

Paul and Barnabas at Lystra

14:8 In ²¹  Lystra ²²  sat a man who could not use his feet, ²³  lame from birth, ²⁴  who had never walked.

Kisah Para Rasul 15:11

15:11 On the contrary, we believe that we are saved through ²⁵  the grace of the Lord Jesus, in the same way as they are.” ²⁶ 

Kisah Para Rasul 16:11

Arrival at Philippi

16:11 We put out to sea ²⁷  from Troas ²⁸  and sailed a straight course ²⁹  to Samothrace, ³⁰  the next day to Neapolis, ³¹ 

Kisah Para Rasul 16:28

16:28 But Paul called out loudly, ³²  “Do not harm yourself, ³³  for we are all here!”

Kisah Para Rasul 17:14

17:14 Then the brothers sent Paul away to the coast ³⁴  at once, but Silas and Timothy remained in Berea. ³⁵ 

Kisah Para Rasul 18:11

18:11 So he stayed there ³⁶  a year and six months, teaching the word of God among them. ³⁷ 

Kisah Para Rasul 19:37

19:37 For you have brought these men here who are neither temple robbers ³⁸  nor blasphemers of our goddess. ³⁹ 

Kisah Para Rasul 22:15-16

22:15 because you will be his witness ⁴⁰  to all people ⁴¹  of what you have seen and heard. 22:16 And now what are you waiting for? ⁴²  Get up, ⁴³  be baptized, and have your sins washed away, ⁴⁴  calling on his name.’ ⁴⁵ 

Kisah Para Rasul 24:20

24:20 Or these men here ⁴⁶  should tell what crime ⁴⁷  they found me guilty of ⁴⁸  when I stood before the council, ⁴⁹ 

[1:7]  ¹ tn Grk “It is not for you to know.”

[4:11]  ² tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ³ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ⁴ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[5:17]  ⁵ sn See the note on Sadducees in 4:1.

[5:17]  ⁶ sn This is a parenthetical note by the author.

[5:17]  ⁷ sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.

[6:11]  ⁸ tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.

[6:11]  ⁹ tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”

[8:17]  ¹⁰ tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

[8:17]  ¹¹ sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.

[8:20]  ¹² tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.

[8:20]  ¹³ tn Or “obtain.”

[9:12]  ¹⁴ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[9:12]  sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.

[9:24]  ¹⁵ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ¹⁶ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ¹⁷ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[11:14]  ¹⁸ tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.

[12:5]  ¹⁹ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ²⁰ tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.

[14:8]  ²¹ tn Grk “And in.” 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.

[14:8]  ²² sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:8]  ²³ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ²⁴ tn Grk “lame from his mother’s womb” (an idiom).

[14:8]  sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.

[15:11]  ²⁵ tn Or “by.”

[15:11]  ²⁶ tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”

[15:11]  sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.

[16:11]  ²⁷ 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.”

[16:11]  ²⁸ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.

[16:11]  ²⁹ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course” here; L&N 54.3 has “to sail a straight course, sail straight to.”

[16:11]  ³⁰ sn Samothrace is an island in the northern part of the Aegean Sea.

[16:11]  ³¹ sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.

[16:28]  ³² tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.

[16:28]  ³³ sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.

[17:14]  ³⁴ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ³⁵ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[18:11]  ³⁶ tn The word “there” is not in the Greek text, but is implied.

[18:11]  ³⁷ tn See BDAG 326-27 s.v. ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”).

[19:37]  ³⁸ tn Or perhaps, “desecrators of temples.”

[19:37]  ³⁹ sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.

[22:15]  ⁴⁰ tn Or “a witness to him.”

[22:15]  sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.

[22:15]  ⁴¹ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16]  ⁴² tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ⁴³ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ⁴⁴ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ⁴⁵ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[24:20]  ⁴⁶ tn Grk “these [men] themselves.”

[24:20]  ⁴⁷ tn Or “unrighteous act.”

[24:20]  ⁴⁸ tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”

[24:20]  ⁴⁹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).