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 5:35

5:35 Then he said to the council, ⁴  “Men of Israel, ⁵  pay close attention to ⁶  what you are about to do to these men.

Kisah Para Rasul 5:39

5:39 but if ⁷  it is from God, you will not be able to stop them, or you may even be found ⁸  fighting against God.” He convinced them, ⁹ 

Kisah Para Rasul 7:26

7:26 The next day Moses ¹⁰  saw two men ¹¹  fighting, and tried to make peace between ¹²  them, saying, ‘Men, you are brothers; why are you hurting one another?’

Kisah Para Rasul 10:36

10:36 You know ¹³  the message ¹⁴  he sent to the people ¹⁵  of Israel, proclaiming the good news of peace ¹⁶  through ¹⁷  Jesus Christ ¹⁸  (he is Lord ¹⁹  of all) –

Kisah Para Rasul 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ²⁰  also went with me, and we entered the man’s house.

Kisah Para Rasul 13:16

13:16 So Paul stood up, ²¹  gestured ²²  with his hand and said,

“Men of Israel, ²³  and you Gentiles who fear God, ²⁴  listen:

Kisah Para Rasul 15:33

15:33 After ²⁵  they had spent some time there, ²⁶  they were sent off in peace by the brothers to those who had sent them.

Kisah Para Rasul 20:25

20:25 “And now ²⁷  I know that none ²⁸  of you among whom I went around proclaiming the kingdom ²⁹  will see me ³⁰  again.

Kisah Para Rasul 27:31

27:31 Paul said to the centurion ³¹  and the soldiers, “Unless these men stay with the ship, you ³²  cannot be saved.”

[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.

[5:35]  ⁴ tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ⁵ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.

[5:35]  ⁶ tn Or “men, be careful.”

[5:39]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[7:26]  ¹⁰ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:26]  ¹¹ tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).

[7:26]  ¹² tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).

[10:36]  ¹³ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ¹⁴ tn Grk “the word.”

[10:36]  ¹⁵ tn Grk “to the sons.”

[10:36]  ¹⁶ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ¹⁷ tn Or “by.”

[10:36]  ¹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ¹⁹ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[11:12]  ²⁰ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[13:16]  ²¹ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ²² tn Or “motioned.”

[13:16]  ²³ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ²⁴ tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[15:33]  ²⁵ tn Grk “And after.” 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.

[15:33]  ²⁶ tn The word “there” is not in the Greek text, but is implied.

[20:25]  ²⁷ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Grk “will see my face” (an idiom for seeing someone in person).

[27:31]  ³¹ sn See the note on the word centurion in 10:1.

[27:31]  ³² sn The pronoun you is plural in Greek.