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 4:6

4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. ² 

Kisah Para Rasul 4:14

4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ³ 

Kisah Para Rasul 7:15

7:15 So Jacob went down to Egypt and died there, ⁴  along with our ancestors, ⁵ 

Kisah Para Rasul 8:19

8:19 saying, “Give me this power ⁶  too, so that everyone I place my hands on may receive the Holy Spirit.”

Kisah Para Rasul 8:35

8:35 So Philip started speaking, ⁷  and beginning with this scripture ⁸  proclaimed the good news about Jesus to him.

Kisah Para Rasul 9:24

9:24 but Saul learned of their plot against him. ⁹  They were also watching ¹⁰  the city gates ¹¹  day and night so that they could kill him.

Kisah Para Rasul 10:34

10:34 Then Peter started speaking: ¹²  “I now truly understand that God does not show favoritism in dealing with people, ¹³ 

Kisah Para Rasul 14:18

14:18 Even by saying ¹⁴  these things, they scarcely persuaded ¹⁵  the crowds not to offer sacrifice to them.

Kisah Para Rasul 15:32

15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. ¹⁶ 

Kisah Para Rasul 17:30

17:30 Therefore, although God has overlooked ¹⁷  such times of ignorance, ¹⁸  he now commands all people ¹⁹  everywhere to repent, ²⁰ 

Kisah Para Rasul 19:15

19:15 But the evil spirit replied to them, ²¹  “I know about Jesus ²²  and I am acquainted with ²³  Paul, but who are you?” ²⁴ 

Kisah Para Rasul 19:18

19:18 Many of those who had believed came forward, ²⁵  confessing and making their deeds known. ²⁶ 

Kisah Para Rasul 19:36

19:36 So because these facts ²⁷  are indisputable, ²⁸  you must keep quiet ²⁹  and not do anything reckless. ³⁰ 

Kisah Para Rasul 21:12

21:12 When we heard this, both we and the local people ³¹  begged him not to go up to Jerusalem.

Kisah Para Rasul 21:14

21:14 Because he could not be persuaded, ³²  we said no more except, ³³  “The Lord’s will be done.” ³⁴ 

Kisah Para Rasul 23:33

23:33 When the horsemen ³⁵  came to Caesarea ³⁶  and delivered the letter to the governor, they also presented ³⁷  Paul to him.

Kisah Para Rasul 28:9

28:9 After this had happened, many of the people on the island who were sick ³⁸  also came and were healed. ³⁹ 

[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.”

[4:6]  ² sn The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).

[4:14]  ³ tn Or “nothing to say in opposition.”

[7:15]  ⁴ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:15]  ⁵ tn Or “forefathers”; Grk “fathers.”

[8:19]  ⁶ tn Or “ability”; Grk “authority.”

[8:35]  ⁷ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ⁸ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[9:24]  ⁹ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ¹⁰ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ¹¹ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[10:34]  ¹² tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ¹³ tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[14:18]  ¹⁴ tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18]  ¹⁵ tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.

[15:32]  ¹⁶ tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.

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

[17:30]  ¹⁸ tn Or “times when people did not know.”

[17:30]  ¹⁹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ²⁰ 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.

[19:15]  ²¹ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ²² tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ²³ tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ²⁴ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[19:18]  ²⁵ tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18]  ²⁶ tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

[19:18]  sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.

[19:36]  ²⁷ tn Grk “these things.”

[19:36]  ²⁸ tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”

[19:36]  ²⁹ tn Grk “it is necessary that you be quiet.”

[19:36]  ³⁰ tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.

[21:12]  ³¹ tn Or “the people there.”

[21:14]  ³² tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

[21:14]  ³³ tn Grk “we became silent, saying.”

[21:14]  ³⁴ sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.

[23:33]  ³⁵ tn Grk “who, coming to Caesarea.” Because of the length and complexity of the Greek construction, a new sentence was begun here in the translation. The relative pronoun (“who”) has been replaced with the referent (the horsemen) in the translation for clarity.

[23:33]  ³⁶ 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. It was about 30 mi (50 km) from Antipatris.

[23:33]  ³⁷ tn BDAG 778 s.v. παρίστημι/παριστάνω 1.b has “present, represent – α. lit. τινά τινι someone to someone παρέστησαν τὸν Παῦλον αὐτῷ Ac 23:33.”

[28:9]  ³⁸ tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”

[28:9]  ³⁹ sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.