Kisah Para Rasul 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ¹  by nailing him to a cross at the hands of Gentiles. ² 

Kisah Para Rasul 3:21

3:21 This one ³  heaven must ⁴  receive until the time all things are restored, ⁵  which God declared ⁶  from times long ago ⁷  through his holy prophets.

Kisah Para Rasul 7:55

7:55 But Stephen, ⁸  full ⁹  of the Holy Spirit, looked intently ¹⁰  toward heaven and saw the glory of God, and Jesus standing ¹¹  at the right hand of God.

Kisah Para Rasul 10:9

10:9 About noon ¹²  the next day, while they were on their way and approaching ¹³  the city, Peter went up on the roof ¹⁴  to pray.

Kisah Para Rasul 13:8

13:8 But the magician Elymas ¹⁵  (for that is the way his name is translated) ¹⁶  opposed them, trying to turn the proconsul ¹⁷  away from the faith.

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ¹⁸  They replied, ¹⁹  “No, we have not even ²⁰  heard that there is a Holy Spirit.”

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ²¹  entered ²²  the synagogue ²³  and spoke out fearlessly ²⁴  for three months, addressing ²⁵  and convincing ²⁶  them about the kingdom of God. ²⁷ 

Kisah Para Rasul 24:22

24:22 Then Felix, ²⁸  who understood the facts ²⁹  concerning the Way ³⁰  more accurately, ³¹  adjourned their hearing, ³²  saying, “When Lysias the commanding officer comes down, I will decide your case.” ³³ 

Kisah Para Rasul 25:3

25:3 Requesting him to do them a favor against Paul, ³⁴  they urged Festus ³⁵  to summon him to Jerusalem, planning an ambush ³⁶  to kill him along the way.

Kisah Para Rasul 25:5

25:5 “So,” he said, “let your leaders ³⁷  go down there ³⁸  with me, and if this man has done anything wrong, ³⁹  they may bring charges ⁴⁰  against him.”

Kisah Para Rasul 25:9

25:9 But Festus, ⁴¹  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ⁴²  before me there on these charges?” ⁴³ 

Kisah Para Rasul 25:15

25:15 When I was in Jerusalem, ⁴⁴  the chief priests and the elders of the Jews informed ⁴⁵  me about him, ⁴⁶  asking for a sentence of condemnation ⁴⁷  against him.

[2:23]  ¹ tn Or “you killed.”

[2:23]  ² tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[3:21]  ³ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ⁴ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ⁵ tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ⁶ tn Or “spoke.”

[3:21]  ⁷ tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[7:55]  ⁸ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ⁹ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ¹⁰ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ¹¹ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[10:9]  ¹² tn Grk “about the sixth hour.”

[10:9]  ¹³ tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9]  ¹⁴ sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[13:8]  ¹⁵ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ¹⁶ sn A parenthetical note by the author.

[13:8]  ¹⁷ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[19:2]  ¹⁸ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ¹⁹ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ²⁰ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[19:8]  ²¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ²² tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ²³ sn See the note on synagogue in 6:9.

[19:8]  ²⁴ tn Or “boldly.”

[19:8]  ²⁵ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8]  ²⁶ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ²⁷ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[24:22]  ²⁸ sn See the note on Antonius Felix in 23:24.

[24:22]  ²⁹ tn Grk “the things.”

[24:22]  ³⁰ tn That is, concerning Christianity.

[24:22]  ³¹ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ³² tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ³³ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[25:3]  ³⁴ tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3]  ³⁵ tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3]  ³⁶ sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

[25:5]  ³⁷ tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ³⁸ tn The word “there” is not in the Greek text, but is implied.

[25:5]  ³⁹ tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).

[25:5]  ⁴⁰ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”

[25:9]  ⁴¹ sn See the note on Porcius Festus in 24:27.

[25:9]  ⁴² tn Or “stand trial.”

[25:9]  ⁴³ tn Grk “concerning these things.”

[25:15]  ⁴⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15]  ⁴⁵ tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges…ἐ. περί τινος concerning someone 25:15.”

[25:15]  ⁴⁶ tn Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri Jou] occurs in the Greek text).

[25:15]  ⁴⁷ tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”