Kisah Para Rasul 3:26

3:26 God raised up ¹  his servant and sent him first to you, to bless you by turning ²  each one of you from your iniquities.” ³ 

Kisah Para Rasul 4:7

4:7 After ⁴  making Peter and John ⁵  stand in their midst, they began to inquire, “By what power or by what name ⁶  did you do this?”

Kisah Para Rasul 4:23

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ⁷  went to their fellow believers ⁸  and reported everything the high priests and the elders had said to them.

Kisah Para Rasul 5:39

5:39 but if ⁹  it is from God, you will not be able to stop them, or you may even be found ¹⁰  fighting against God.” He convinced them, ¹¹ 

Kisah Para Rasul 11:18

11:18 When they heard this, ¹²  they ceased their objections ¹³  and praised ¹⁴  God, saying, “So then, God has granted the repentance ¹⁵  that leads to life even to the Gentiles.” ¹⁶ 

Kisah Para Rasul 12:3

12:3 When he saw that this pleased the Jews, ¹⁷  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ¹⁸ 

Kisah Para Rasul 13:45

13:45 But when the Jews saw the crowds, they were filled with jealousy, ¹⁹  and they began to contradict ²⁰  what Paul was saying ²¹  by reviling him. ²² 

Kisah Para Rasul 21:1

Paul’s Journey to Jerusalem

21:1 After ²³  we ²⁴  tore ourselves away ²⁵  from them, we put out to sea, ²⁶  and sailing a straight course, ²⁷  we came to Cos, ²⁸  on the next day to Rhodes, ²⁹  and from there to Patara. ³⁰ 

Kisah Para Rasul 21:37

21:37 As Paul was about to be brought into the barracks, ³¹  he said ³²  to the commanding officer, ³³  “May I say ³⁴  something to you?” The officer ³⁵  replied, ³⁶  “Do you know Greek? ³⁷ 

Kisah Para Rasul 23:14

23:14 They ³⁸  went ³⁹  to the chief priests ⁴⁰  and the elders and said, “We have bound ourselves with a solemn oath ⁴¹  not to partake ⁴²  of anything until we have killed Paul.

Kisah Para Rasul 25:5

25:5 “So,” he said, “let your leaders ⁴³  go down there ⁴⁴  with me, and if this man has done anything wrong, ⁴⁵  they may bring charges ⁴⁶  against him.”

Kisah Para Rasul 26:14

26:14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ⁴⁷  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ⁴⁸  by kicking against the goads.’ ⁴⁹ 

Kisah Para Rasul 27:9

Caught in a Violent Storm

27:9 Since considerable time had passed and the voyage was now dangerous ⁵⁰  because the fast ⁵¹  was already over, ⁵²  Paul advised them, ⁵³ 

Kisah Para Rasul 28:18

28:18 When ⁵⁴  they had heard my case, ⁵⁵  they wanted to release me, ⁵⁶  because there was no basis for a death sentence ⁵⁷  against me.

Kisah Para Rasul 28:21

28:21 They replied, ⁵⁸  “We have received no letters from Judea about you, nor have any of the brothers come from there ⁵⁹  and reported or said anything bad about you.

[3:26]  ¹ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ² sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ³ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[4:7]  ⁴ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ⁵ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ⁶ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[4:23]  ⁷ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ⁸ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[5:39]  ⁹ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ¹⁰ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ¹¹ tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[11:18]  ¹² tn Grk “these things.”

[11:18]  ¹³ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ¹⁴ tn Or “glorified.”

[11:18]  ¹⁵ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ¹⁶ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[12:3]  ¹⁷ tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.

[12:3]  ¹⁸ sn This is a parenthetical note by the author.

[13:45]  ¹⁹ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ²⁰ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ²¹ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ²² tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. 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 18:6. 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). The modern term “slandering” comes close to what was being done to Paul here.

[21:1]  ²³ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  ²⁴ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1]  ²⁵ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  ²⁶ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:1]  ²⁷ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  ²⁸ sn Cos was an island in the Aegean Sea.

[21:1]  ²⁹ sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ³⁰ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[21:37]  ³¹ 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.”

[21:37]  ³² tn Grk “says” (a historical present).

[21:37]  ³³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37]  ³⁴ tn Grk “Is it permitted for me to say” (an idiom).

[21:37]  ³⁵ tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37]  ³⁶ tn Grk “said.”

[21:37]  ³⁷ sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

[23:14]  ³⁸ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ³⁹ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ⁴⁰ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ⁴¹ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ⁴² tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[25:5]  ⁴³ tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ⁴⁴ tn The word “there” is not in the Greek text, but is implied.

[25:5]  ⁴⁵ tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).

[25:5]  ⁴⁶ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”

[26:14]  ⁴⁷ tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ⁴⁸ tn Grk “It is hard for you.”

[26:14]  ⁴⁹ tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.

[26:14]  sn Sayings which contain the imagery used here (kicking against the goads) were also found in Greek writings; see Pindar, Pythians 2.94-96; Euripides, Bacchae 795.

[27:9]  ⁵⁰ tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.

[27:9]  ⁵¹ sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).

[27:9]  ⁵² tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”

[27:9]  ⁵³ tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.

[27:9]  sn Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God’s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.

[28:18]  ⁵⁴ tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.

[28:18]  ⁵⁵ tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”

[28:18]  ⁵⁶ sn They wanted to release me. See Acts 25:23-27.

[28:18]  ⁵⁷ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[28:21]  ⁵⁸ tn Grk “they said to him.”

[28:21]  ⁵⁹ tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.