Kisah Para Rasul 3:17

3:17 And now, brothers, I know you acted in ignorance, ¹  as your rulers did too.

Kisah Para Rasul 10:5

10:5 Now ²  send men to Joppa ³  and summon a man named Simon, ⁴  who is called Peter.

Kisah Para Rasul 17:30

17:30 Therefore, although God has overlooked ⁵  such times of ignorance, ⁶  he now commands all people ⁷  everywhere to repent, ⁸ 

Kisah Para Rasul 22:16

22:16 And now what are you waiting for? ⁹  Get up, ¹⁰  be baptized, and have your sins washed away, ¹¹  calling on his name.’ ¹² 

Kisah Para Rasul 26:6

26:6 And now I stand here on trial ¹³  because of my hope in the promise made by God to our ancestors, ¹⁴ 

Kisah Para Rasul 27:22

27:22 And now I advise ¹⁵  you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. ¹⁶ 

Kisah Para Rasul 4:29

4:29 And now, Lord, pay attention to ¹⁷  their threats, and grant ¹⁸  to your servants ¹⁹  to speak your message ²⁰  with great courage, ²¹ 

Kisah Para Rasul 13:31

13:31 and ²²  for many days he appeared to those who had accompanied ²³  him from Galilee to Jerusalem. These ²⁴  are now his witnesses to the people.

Kisah Para Rasul 15:10

15:10 So now why are you putting God to the test ²⁵  by placing on the neck of the disciples a yoke ²⁶  that neither our ancestors ²⁷  nor we have been able to bear?

Kisah Para Rasul 16:36

16:36 The jailer reported these words to Paul, saying, ²⁸  “The magistrates have sent orders ²⁹  to release you. So come out now and go in peace.” ³⁰ 

Kisah Para Rasul 20:22

20:22 And now, ³¹  compelled ³²  by the Spirit, I am going to Jerusalem ³³  without knowing what will happen to me there, ³⁴ 

Kisah Para Rasul 20:25

20:25 “And now ³⁵  I know that none ³⁶  of you among whom I went around proclaiming the kingdom ³⁷  will see me ³⁸  again.

Kisah Para Rasul 5:38

5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ³⁹  it will come to nothing, ⁴⁰ 

Kisah Para Rasul 7:4

7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ⁴¹  made him move ⁴²  to this country where you now live.

Kisah Para Rasul 7:34

7:34 I have certainly seen the suffering ⁴³  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ⁴⁴  Now ⁴⁵  come, I will send you to Egypt.’ ⁴⁶ 

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ⁴⁷  not persecute? ⁴⁸  They ⁴⁹  killed those who foretold long ago the coming of the Righteous One, ⁵⁰  whose betrayers and murderers you have now become! ⁵¹ 

Kisah Para Rasul 10:33

10:33 Therefore I sent for you at once, and you were kind enough to come. ⁵²  So now we are all here in the presence of God ⁵³  to listen ⁵⁴  to everything the Lord has commanded you to say to us.” ⁵⁵ 

Kisah Para Rasul 12:11

12:11 When ⁵⁶  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ⁵⁷  me from the hand ⁵⁸  of Herod ⁵⁹  and from everything the Jewish people ⁶⁰  were expecting to happen.”

Kisah Para Rasul 13:11

13:11 Now ⁶¹  look, the hand of the Lord is against ⁶²  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ⁶³  and darkness came over ⁶⁴  him, and he went around seeking people ⁶⁵  to lead him by the hand.

Kisah Para Rasul 16:37

16:37 But Paul said to the police officers, ⁶⁶  “They had us beaten in public ⁶⁷  without a proper trial ⁶⁸  – even though we are Roman citizens ⁶⁹  – and they threw us ⁷⁰  in prison. And now they want to send us away ⁷¹  secretly? Absolutely not! They ⁷²  themselves must come and escort us out!” ⁷³ 

Kisah Para Rasul 18:6

18:6 When they opposed him ⁷⁴  and reviled him, ⁷⁵  he protested by shaking out his clothes ⁷⁶  and said to them, “Your blood ⁷⁷  be on your own heads! I am guiltless! ⁷⁸  From now on I will go to the Gentiles!”

Kisah Para Rasul 20:32

20:32 And now I entrust ⁷⁹  you to God and to the message ⁸⁰  of his grace. This message ⁸¹  is able to build you up and give you an inheritance among all those who are sanctified.

Kisah Para Rasul 23:15

23:15 So now you and the council ⁸²  request the commanding officer ⁸³  to bring him down to you, as if you were going to determine ⁸⁴  his case ⁸⁵  by conducting a more thorough inquiry. ⁸⁶  We are ready to kill him ⁸⁷  before he comes near this place.” ⁸⁸ 

Kisah Para Rasul 24:25

24:25 While Paul ⁸⁹  was discussing ⁹⁰  righteousness, self-control, ⁹¹  and the coming judgment, Felix ⁹²  became ⁹³  frightened and said, “Go away for now, and when I have an opportunity, ⁹⁴  I will send for you.”

Kisah Para Rasul 23:21

23:21 So do not let them persuade you to do this, ⁹⁵  because more than forty of them ⁹⁶  are lying in ambush ⁹⁷  for him. They ⁹⁸  have bound themselves with an oath ⁹⁹  not to eat or drink anything ¹⁰⁰  until they have killed him, and now they are ready, waiting for you to agree to their request.” ¹⁰¹ 

[3:17]  ¹ sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”

[10:5]  ² tn Grk “And now.” 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.

[10:5]  ³ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

[10:5]  ⁴ tn Grk “a certain Simon.”

[17:30]  ⁵ tn Or “has deliberately paid no attention to.”

[17:30]  ⁶ tn Or “times when people did not know.”

[17:30]  ⁷ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ⁸ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[22:16]  ⁹ 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]  ¹⁰ 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]  ¹¹ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ¹² 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.

[26:6]  ¹³ tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  ¹⁴ tn Or “forefathers”; Grk “fathers.”

[27:22]  ¹⁵ tn The same verb is used for Paul’s original recommendation in Ac 27:9.

[27:22]  ¹⁶ 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.

[4:29]  ¹⁷ tn Or “Lord, take notice of.”

[4:29]  ¹⁸ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ¹⁹ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ²⁰ tn Grk “word.”

[4:29]  ²¹ tn Or “with all boldness.”

[13:31]  ²² tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ²³ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ²⁴ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[15:10]  ²⁵ tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.

[15:10]  ²⁶ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.

[15:10]  ²⁷ tn Or “forefathers”; Grk “fathers.”

[16:36]  ²⁸ tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.

[16:36]  ²⁹ tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:36]  ³⁰ tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:22]  ³¹ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  ³² tn Grk “bound.”

[20:22]  ³³ sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).

[20:22]  ³⁴ tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”

[20:25]  ³⁵ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ³⁶ tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ³⁷ sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

[20:25]  ³⁸ tn Grk “will see my face” (an idiom for seeing someone in person).

[5:38]  ³⁹ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ⁴⁰ tn Or “it will be put to an end.”

[7:4]  ⁴¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ⁴² tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

[7:34]  ⁴³ tn Or “mistreatment.”

[7:34]  ⁴⁴ tn Or “to set them free.”

[7:34]  ⁴⁵ tn Grk “And now.” 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.

[7:34]  ⁴⁶ sn A quotation from Exod 3:7-8, 10.

[7:52]  ⁴⁷ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁴⁸ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁴⁹ tn Grk “And they.” 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.

[7:52]  ⁵⁰ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁵¹ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[10:33]  ⁵² tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).

[10:33]  ⁵³ tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.

[10:33]  ⁵⁴ tn Or “to hear everything.”

[10:33]  ⁵⁵ tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.

[12:11]  ⁵⁶ tn Grk “And when.” 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.

[12:11]  ⁵⁷ tn Or “delivered.”

[12:11]  ⁵⁸ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ⁵⁹ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ⁶⁰ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[13:11]  ⁶¹ tn Grk “And now.” 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.

[13:11]  ⁶² tn Grk “upon,” but in a negative sense.

[13:11]  ⁶³ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ⁶⁴ tn Grk “fell on.”

[13:11]  ⁶⁵ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[16:37]  ⁶⁶ tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ⁶⁷ tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.

[16:37]  ⁶⁸ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ⁶⁹ tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ⁷⁰ tn The word “us” 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.

[16:37]  ⁷¹ tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ⁷² tn Grk “But they.”

[16:37]  ⁷³ sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.

[18:6]  ⁷⁴ 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.

[18:6]  ⁷⁵ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ⁷⁶ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”

[18:6]  ⁷⁷ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ⁷⁸ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[20:32]  ⁷⁹ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ⁸⁰ tn Grk “word.”

[20:32]  ⁸¹ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[23:15]  ⁸² tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ⁸³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ⁸⁴ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ⁸⁵ tn Grk “determine the things about him.”

[23:15]  ⁸⁶ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ⁸⁷ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ⁸⁸ tn The words “this place” are not in the Greek text, but are implied.

[24:25]  ⁸⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ⁹⁰ tn Or “speaking about.”

[24:25]  ⁹¹ tn Grk “and self-control.” 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.

[24:25]  sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.

[24:25]  ⁹² sn See the note on Felix in 23:26.

[24:25]  ⁹³ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ⁹⁴ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[23:21]  ⁹⁵ tn Grk “do not be persuaded by them.” The passive construction μὴ πεισθῇς αὐτοῖς (mh peisqh" autoi") has been converted to an active construction in the translation, and the phrase “to do this” supplied to indicate more clearly the object of their persuasion.

[23:21]  ⁹⁶ tn Grk “forty men of them.” In the expression ἐξ αὐτῶν ἄνδρες (ex autwn andre") “men” is somewhat redundant and has not been included in the English translation.

[23:21]  ⁹⁷ tn Grk “are lying in wait for him” (BDAG 334 s.v. ἐνεδρεύω); see also v. 16.

[23:21]  ⁹⁸ tn Grk “for him, who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the third person plural pronoun (“they”) and a new sentence begun in the translation.

[23:21]  ⁹⁹ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone… ἀ. ἑαυτόν vss. 12, 21, 13 v.l.”

[23:21]  ¹⁰⁰ tn The word “anything” 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.

[23:21]  ¹⁰¹ tn Grk “waiting for your approval,” “waiting for your agreement.” Since it would be possible to misunderstand the literal translation “waiting for your approval” to mean that the Jews were waiting for the commander’s approval to carry out their plot or to kill Paul (as if he were to be an accomplice to their plot), the object of the commander’s approval (their request to bring Paul to the council) has been specified in the translation as “their request.”