Kisah Para Rasul 4:2

4:2 angry ¹  because they were teaching the people and announcing ²  in Jesus the resurrection of the dead.

Kisah Para Rasul 10:34

10:34 Then Peter started speaking: ³  “I now truly understand that God does not show favoritism in dealing with people, ⁴ 

Kisah Para Rasul 11:11

11:11 At that very moment, ⁵  three men sent to me from Caesarea ⁶  approached ⁷  the house where we were staying. ⁸ 

Kisah Para Rasul 13:36

13:36 For David, after he had served ⁹  God’s purpose in his own generation, died, ¹⁰  was buried with his ancestors, ¹¹  and experienced ¹²  decay,

Kisah Para Rasul 22:26

22:26 When the centurion ¹³  heard this, ¹⁴  he went to the commanding officer ¹⁵  and reported it, ¹⁶  saying, “What are you about to do? ¹⁷  For this man is a Roman citizen.” ¹⁸ 

Kisah Para Rasul 24:12

24:12 They did not find me arguing ¹⁹  with anyone or stirring up a crowd ²⁰  in the temple courts ²¹  or in the synagogues ²²  or throughout the city, ²³ 

Kisah Para Rasul 27:24

27:24 and said, ²⁴  ‘Do not be afraid, Paul! You must stand before ²⁵  Caesar, ²⁶  and God has graciously granted you the safety ²⁷  of all who are sailing with you.’

Kisah Para Rasul 27:27

27:27 When the fourteenth night had come, while we were being driven ²⁸  across the Adriatic Sea, ²⁹  about midnight the sailors suspected they were approaching some land. ³⁰ 

[4:2]  ¹ tn Or “greatly annoyed,” “provoked.”

[4:2]  ² tn Or “proclaiming.”

[10:34]  ³ 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]  ⁴ 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.

[11:11]  ⁵ tn Grk “And behold.”

[11:11]  ⁶ 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.

[11:11]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:11]  ⁷ tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.

[11:11]  ⁸ tn The word “staying” is not in the Greek text but is implied.

[13:36]  ⁹ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ¹⁰ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ¹¹ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ¹² tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[22:26]  ¹³ sn See the note on the word centurion in 10:1.

[22:26]  ¹⁴ tn The word “this” 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.

[22:26]  ¹⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ¹⁶ tn The word “it” 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.

[22:26]  ¹⁷ tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”

[22:26]  ¹⁸ tn The word “citizen” is supplied here for emphasis and clarity.

[24:12]  ¹⁹ tn Or “disputing,” “conducting a heated discussion.”

[24:12]  ²⁰ tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

[24:12]  ²¹ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[24:12]  ²² sn See the note on synagogue in 6:9.

[24:12]  ²³ sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.

[27:24]  ²⁴ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ²⁵ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ²⁶ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ²⁷ tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[27:24]  sn The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.

[27:27]  ²⁸ tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.

[27:27]  ²⁹ sn The Adriatic Sea. They were now somewhere between Crete and Malta.

[27:27]  ³⁰ tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.