Kisah Para Rasul 2:25

2:25 For David says about him,

‘I saw the Lord always in front of me, ¹ 

for he is at my right hand so that I will not be shaken.

Kisah Para Rasul 3:10

3:10 and they recognized him as the man who used to sit and ask for donations ²  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ³  at what had happened to him.

Kisah Para Rasul 3:24

3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ⁴  these days.

Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ⁵  to all who live in Jerusalem that a notable miraculous sign ⁶  has come about through them, ⁷  and we cannot deny it.

Kisah Para Rasul 5:25

5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ⁸  and teaching ⁹  the people!”

Kisah Para Rasul 10:36

10:36 You know ¹⁰  the message ¹¹  he sent to the people ¹²  of Israel, proclaiming the good news of peace ¹³  through ¹⁴  Jesus Christ ¹⁵  (he is Lord ¹⁶  of all) –

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ¹⁷  him, ¹⁸  and they fulfilled the sayings ¹⁹  of the prophets that are read every Sabbath by condemning ²⁰  him. ²¹ 

Kisah Para Rasul 15:8

15:8 And God, who knows the heart, ²²  has testified ²³  to them by giving them the Holy Spirit just as he did to us, ²⁴ 

Kisah Para Rasul 19:19

19:19 Large numbers ²⁵  of those who had practiced magic ²⁶  collected their books ²⁷  and burned them up in the presence of everyone. ²⁸  When ²⁹  the value of the books was added up, it was found to total fifty thousand silver coins. ³⁰ 

Kisah Para Rasul 19:40

19:40 For ³¹  we are in danger of being charged with rioting ³²  today, since there is no cause we can give to explain ³³  this disorderly gathering.” ³⁴ 

Kisah Para Rasul 22:14

22:14 Then he said, ‘The God of our ancestors ³⁵  has already chosen ³⁶  you to know his will, to see ³⁷  the Righteous One, ³⁸  and to hear a command ³⁹  from his mouth,

Kisah Para Rasul 22:24

22:24 the commanding officer ⁴⁰  ordered Paul ⁴¹  to be brought back into the barracks. ⁴²  He told them ⁴³  to interrogate Paul ⁴⁴  by beating him with a lash ⁴⁵  so that he could find out the reason the crowd ⁴⁶  was shouting at Paul ⁴⁷  in this way.

Kisah Para Rasul 25:20

25:20 Because I was at a loss ⁴⁸  how I could investigate these matters, ⁴⁹  I asked if he were willing to go to Jerusalem and be tried ⁵⁰  there on these charges. ⁵¹ 

Kisah Para Rasul 27:39

Paul is Shipwrecked

27:39 When day came, they did not recognize the land, but they noticed ⁵²  a bay ⁵³  with a beach, ⁵⁴  where they decided to run the ship aground if they could.

Kisah Para Rasul 28:26

28:26 when he said,

‘Go to this people and say,

“You will keep on hearing, ⁵⁵  but will never understand,

and you will keep on looking, ⁵⁶  but will never perceive.

[2:25]  ¹ tn Or “always before me.”

[3:10]  ² tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ³ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[3:24]  ⁴ tn Or “proclaimed.”

[3:24]  sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.

[4:16]  ⁵ tn Or “evident.”

[4:16]  ⁶ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ⁷ tn Or “has been done by them.”

[5:25]  ⁸ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ⁹ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[10:36]  ¹⁰ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ¹¹ tn Grk “the word.”

[10:36]  ¹² tn Grk “to the sons.”

[10:36]  ¹³ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ¹⁴ tn Or “by.”

[10:36]  ¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ¹⁶ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[13:27]  ¹⁷ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ¹⁸ tn Grk “this one.”

[13:27]  ¹⁹ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ²⁰ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ²¹ 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.

[15:8]  ²² sn The expression who knows the heart means “who knows what people think.”

[15:8]  ²³ tn Or “has borne witness.”

[15:8]  ²⁴ sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[19:19]  ²⁵ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ²⁶ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ²⁷ tn Or “scrolls.”

[19:19]  ²⁸ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ²⁹ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ³⁰ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[19:40]  ³¹ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ³² tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

[19:40]  ³³ tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

[19:40]  ³⁴ tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

[22:14]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ³⁹ 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.”

[22:24]  ⁴⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[22:24]  ⁴¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ⁴² tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[22:24]  ⁴³ tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.

[22:24]  ⁴⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ⁴⁵ sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

[22:24]  ⁴⁶ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  ⁴⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[25:20]  ⁴⁸ tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.

[25:20]  ⁴⁹ tn L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’”

[25:20]  ⁵⁰ tn Or “stand trial.”

[25:20]  ⁵¹ tn Grk “on these things.”

[27:39]  ⁵² tn Or “observed,” “saw.”

[27:39]  ⁵³ tn Or “gulf” (BDAG 557 s.v. κόλπος 3).

[27:39]  ⁵⁴ sn A beach would refer to a smooth sandy beach suitable for landing.

[28:26]  ⁵⁵ tn Grk “you will hear with hearing” (an idiom).

[28:26]  ⁵⁶ tn Or “seeing”; Grk “you will look by looking” (an idiom).