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 4:7

4:7 After ³  making Peter and John ⁴  stand in their midst, they began to inquire, “By what power or by what name ⁵  did you do this?”

Kisah Para Rasul 4:9

4:9 if ⁶  we are being examined ⁷  today for a good deed ⁸  done to a sick man – by what means this man was healed ⁹  –

Kisah Para Rasul 7:51

7:51 “You stubborn ¹⁰  people, with uncircumcised ¹¹  hearts and ears! ¹²  You are always resisting the Holy Spirit, like your ancestors ¹³  did!

Kisah Para Rasul 16:15

16:15 After she and her household were baptized, she urged us, ¹⁴  “If ¹⁵  you consider me to be a believer in the Lord, ¹⁶  come and stay in my house.” And she persuaded ¹⁷  us.

Kisah Para Rasul 17:28

17:28 For in him we live and move about ¹⁸  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ¹⁹ 

Kisah Para Rasul 17:32

17:32 Now when they heard about ²⁰  the resurrection from the dead, some began to scoff, ²¹  but others said, “We will hear you again about this.”

Kisah Para Rasul 21:16

21:16 Some of the disciples from Caesarea ²²  came along with us too, and brought us to the house ²³  of Mnason of Cyprus, a disciple from the earliest times, ²⁴  with whom we were to stay.

Kisah Para Rasul 22:14

22:14 Then he said, ‘The God of our ancestors ²⁵  has already chosen ²⁶  you to know his will, to see ²⁷  the Righteous One, ²⁸  and to hear a command ²⁹  from his mouth,

Kisah Para Rasul 22:25

22:25 When they had stretched him out for the lash, ³⁰  Paul said to the centurion ³¹  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ³²  without a proper trial?” ³³ 

Kisah Para Rasul 27:22

27:22 And now I advise ³⁴  you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. ³⁵ 

[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.

[4:7]  ³ 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]  ⁴ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ⁵ 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?

[4:9]  ⁶ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ⁷ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ⁸ tn Or “for an act of kindness.”

[4:9]  ⁹ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[7:51]  ¹⁰ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ¹¹ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ¹² tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ¹³ tn Or “forefathers”; Grk “fathers.”

[16:15]  ¹⁴ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ¹⁵ tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ¹⁶ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ¹⁷ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[17:28]  ¹⁸ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ¹⁹ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[17:32]  ²⁰ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ²¹ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[21:16]  ²² sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[21:16]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:16]  ²³ tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16]  ²⁴ tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[22:14]  ²⁵ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ²⁶ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ²⁷ tn Grk “and to see.” This 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.

[22:14]  ²⁸ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ²⁹ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[22:25]  ³⁰ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ³¹ sn See the note on the word centurion in 10:1.

[22:25]  ³² tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ³³ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:25]  sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.

[27:22]  ³⁴ tn The same verb is used for Paul’s original recommendation in Ac 27:9.

[27:22]  ³⁵ tn Grk “except the ship.” Here “but” is used to translate the improper preposition πλήν (plhn; see BDAG 826 s.v. πλήν 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative (“but”). The words “will be lost” are also supplied for clarity.

[27:22]  sn The “prophecy” about the ship serves to underscore Paul’s credibility as an agent of God. Paul addressed his audience carefully and drew attention to the sovereign knowledge of God.