Kisah Para Rasul 2:32

2:32 This Jesus God raised up, and we are all witnesses of it. ¹ 

Kisah Para Rasul 4:22

4:22 For the man, on whom this miraculous sign ²  of healing had been performed, ³  was over forty years old.

Kisah Para Rasul 4:35

4:35 and placing them at the apostles’ feet. The proceeds ⁴  were distributed to each, as anyone had need.

Kisah Para Rasul 9:20

9:20 and immediately he began to proclaim Jesus in the synagogues, ⁵  saying, “This man is the Son of God.” ⁶ 

Kisah Para Rasul 10:26

10:26 But Peter helped him up, ⁷  saying, “Stand up. I too am a mere mortal.” ⁸ 

Kisah Para Rasul 13:44

13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. ⁹ 

Kisah Para Rasul 26:8

26:8 Why do you people ¹⁰  think ¹¹  it is unbelievable ¹²  that ¹³  God raises the dead?

Kisah Para Rasul 26:15

26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, ¹⁴  ‘I am Jesus whom you are persecuting.

[2:32]  ¹ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[4:22]  ² 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. See also the note on this word in v. 16.

[4:22]  ³ tn Or “had been done.”

[4:35]  ⁴ tn Grk “It” (or “They,” plural). The referent of the understood pronoun subject, the proceeds from the sales, of the verb διεδίδετο (diedideto) has been specified in the translation for clarity.

[9:20]  ⁵ sn See the note on synagogue in 6:9.

[9:20]  ⁶ tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[9:20]  sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.

[10:26]  ⁷ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ⁸ tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.

[13:44]  ⁹ tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

[13:44]  sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in vv. 48 and 49; Acts 8:25; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[26:8]  ¹⁰ tn The word “people” is not in the Greek text, but has been supplied to indicate that the second person pronoun (“you”) is plural (others in addition to King Agrippa are being addressed).

[26:8]  ¹¹ tn BDAG 568 s.v. κρίνω 3 states, “τί ἄπιστον κρίνεται παρ᾿ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable…”) has been converted to an active one to simplify the translation.

[26:8]  ¹² tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredible…τί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”

[26:8]  ¹³ tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.

[26:15]  ¹⁴ tn Grk “said.”