Kisah Para Rasul 3:2

3:2 And a man lame ¹  from birth ²  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ³  so he could beg for money ⁴  from those going into the temple courts. ⁵ 

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ⁶  the God of our forefathers, ⁷  has glorified ⁸  his servant ⁹  Jesus, whom you handed over and rejected ¹⁰  in the presence of Pilate after he had decided ¹¹  to release him.

Kisah Para Rasul 4:13

4:13 When they saw the boldness ¹²  of Peter and John, and discovered ¹³  that they were uneducated ¹⁴  and ordinary ¹⁵  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 11:5

11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ¹⁶  an object something like a large sheet descending, ¹⁷  being let down from heaven ¹⁸  by its four corners, and it came to me.

Kisah Para Rasul 13:25

13:25 But while John was completing his mission, ¹⁹  he said repeatedly, ²⁰  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ²¹ 

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ²²  from the dead, never ²³  again to be ²⁴  in a state of decay, God ²⁵  has spoken in this way: ‘I will give you ²⁶  the holy and trustworthy promises ²⁷  made to David.’ ²⁸ 

Kisah Para Rasul 16:13

16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down ²⁹  and began to speak ³⁰  to the women ³¹  who had assembled there. ³² 

Kisah Para Rasul 19:26

19:26 And you see and hear that this Paul has persuaded ³³  and turned away ³⁴  a large crowd, ³⁵  not only in Ephesus ³⁶  but in practically all of the province of Asia, ³⁷  by saying ³⁸  that gods made by hands are not gods at all. ³⁹ 

Kisah Para Rasul 21:20

21:20 When they heard this, they praised ⁴⁰  God. Then they said to him, “You see, brother, how many thousands of Jews ⁴¹  there are who have believed, and they are all ardent observers ⁴²  of the law. ⁴³ 

Kisah Para Rasul 24:2

24:2 When Paul ⁴⁴  had been summoned, Tertullus began to accuse him, ⁴⁵  saying, “We have experienced a lengthy time ⁴⁶  of peace through your rule, ⁴⁷  and reforms ⁴⁸  are being made in this nation ⁴⁹  through your foresight. ⁵⁰ 

Kisah Para Rasul 26:26

26:26 For the king knows about these things, and I am speaking freely ⁵¹  to him, ⁵²  because I cannot believe ⁵³  that any of these things has escaped his notice, ⁵⁴  for this was not done in a corner. ⁵⁵ 

Kisah Para Rasul 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ⁵⁶  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ⁵⁷ 

[3:2]  ¹ tn Or “crippled.”

[3:2]  ² tn Grk “from his mother’s womb.”

[3:2]  ³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ⁴ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ⁵ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[3:13]  ⁶ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ⁷ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ⁸ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁹ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ¹⁰ tn Or “denied,” “disowned.”

[3:13]  ¹¹ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[4:13]  ¹² tn Or “courage.”

[4:13]  ¹³ tn Or “and found out.”

[4:13]  ¹⁴ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ¹⁵ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[11:5]  ¹⁶ tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.

[11:5]  ¹⁷ tn Or “coming down.”

[11:5]  ¹⁸ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[13:25]  ¹⁹ tn Or “task.”

[13:25]  ²⁰ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ²¹ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[13:34]  ²² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ²³ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ²⁴ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ²⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ²⁶ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ²⁷ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ²⁸ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[16:13]  ²⁹ tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

[16:13]  ³⁰ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ³¹ sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

[16:13]  ³² tn The word “there” is not in the Greek text, but is implied.

[19:26]  ³³ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ³⁴ tn Or “misled.”

[19:26]  ³⁵ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ³⁶ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ³⁷ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ³⁸ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ³⁹ tn The words “at all” are not in the Greek text but are implied.

[19:26]  sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[21:20]  ⁴⁰ tn Or “glorified.”

[21:20]  ⁴¹ tn Grk “how many thousands there are among the Jews.”

[21:20]  sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

[21:20]  ⁴² tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ⁴³ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[24:2]  ⁴⁴ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ⁴⁵ tn Or “began to bring charges, saying.”

[24:2]  ⁴⁶ tn Grk “experienced much peace.”

[24:2]  ⁴⁷ tn Grk “through you” (“rule” is implied).

[24:2]  ⁴⁸ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ⁴⁹ tn Or “being made for this people.”

[24:2]  ⁵⁰ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[26:26]  ⁵¹ tn BDAG 782 s.v. παρρησιάζομαι 1 states, “speak freely, openly, fearlessly…likew. in the ptc. w. a verb of saying foll.…παρρησιασάμενοι εἶπαν 13:46. – 26:26.” This could refer to boldness in speaking here.

[26:26]  ⁵² tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26]  ⁵³ tn Grk “I cannot convince myself.” BDAG 792 s.v. πείθω 3.a states, “οὐ πείθομαι w. acc. and inf. I cannot believe Ac 26:26” (see also BDAG 586 s.v. λανθάνω).

[26:26]  ⁵⁴ tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”

[26:26]  ⁵⁵ tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.

[26:29]  ⁵⁶ tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ⁵⁷ sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”