Kisah Para Rasul 4:28

4:28 to do as much as your power ¹  and your plan ²  had decided beforehand ³  would happen.

Kisah Para Rasul 7:39

7:39 Our ⁴  ancestors ⁵  were unwilling to obey ⁶  him, but pushed him aside ⁷  and turned back to Egypt in their hearts,

Kisah Para Rasul 8:28

8:28 and was returning home, sitting ⁸  in his chariot, reading ⁹  the prophet Isaiah.

Kisah Para Rasul 9:24

9:24 but Saul learned of their plot against him. ¹⁰  They were also watching ¹¹  the city gates ¹²  day and night so that they could kill him.

Kisah Para Rasul 10:47

10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, ¹³  can he?” ¹⁴ 

Kisah Para Rasul 15:11

15:11 On the contrary, we believe that we are saved through ¹⁵  the grace of the Lord Jesus, in the same way as they are.” ¹⁶ 

Kisah Para Rasul 18:4

18:4 He addressed ¹⁷  both Jews and Greeks in the synagogue ¹⁸  every Sabbath, attempting to persuade ¹⁹  them.

Kisah Para Rasul 20:17

20:17 From Miletus ²⁰  he sent a message ²¹  to Ephesus, telling the elders of the church to come to him. ²² 

Kisah Para Rasul 20:34

20:34 You yourselves know that these hands of mine ²³  provided for my needs and the needs of those who were with me.

Kisah Para Rasul 21:23

21:23 So do what ²⁴  we tell you: We have four men ²⁵  who have taken ²⁶  a vow; ²⁷ 

Kisah Para Rasul 26:28

26:28 Agrippa ²⁸  said to Paul, “In such a short time are you persuading me to become a Christian?” ²⁹ 

Kisah Para Rasul 26:32

26:32 Agrippa ³⁰  said to Festus, ³¹  “This man could have been released ³²  if he had not appealed to Caesar.” ³³ 

[4:28]  ¹ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ² tn Or “purpose,” “will.”

[4:28]  ³ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[7:39]  ⁴ tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.

[7:39]  ⁵ tn Or “forefathers”; Grk “fathers.”

[7:39]  ⁶ sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.

[7:39]  ⁷ sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).

[8:28]  ⁸ tn Grk “and was sitting.” 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.

[8:28]  ⁹ tn Grk “and was reading.” 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.

[8:28]  sn The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house.

[9:24]  ¹⁰ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ¹¹ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ¹² 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.

[10:47]  ¹³ tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).

[10:47]  ¹⁴ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.

[15:11]  ¹⁵ tn Or “by.”

[15:11]  ¹⁶ tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”

[15:11]  sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.

[18:4]  ¹⁷ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:4]  ¹⁸ sn See the note on synagogue in 6:9.

[18:4]  ¹⁹ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.

[20:17]  ²⁰ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ²¹ tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[20:17]  ²² tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”

[20:34]  ²³ tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.

[21:23]  ²⁴ tn Grk “do this that.”

[21:23]  ²⁵ tn Grk “There are four men here.”

[21:23]  ²⁶ tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”

[21:23]  ²⁷ tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

[26:28]  ²⁸ sn See the note on King Agrippa in 25:13.

[26:28]  ²⁹ tn Or “In a short time you will make me a Christian.” On the difficulty of the precise nuances of Agrippa’s reply in this passage, see BDAG 791 s.v. πείθω 1.b. The idiom is like 1 Kgs 21:7 LXX. The point is that Paul was trying to persuade Agrippa to accept his message. If Agrippa had let Paul persuade him, he would have converted to Christianity.

[26:28]  sn The question “In such a short time are you persuading me to become a Christian?” was probably a ploy on Agrippa’s part to deflect Paul from his call for a decision. Note also how the tables have turned: Agrippa was brought in to hear Paul’s defense, and now ends up defending himself. The questioner is now being questioned.

[26:32]  ³⁰ sn See the note on King Agrippa in 25:13.

[26:32]  ³¹ sn See the note on Porcius Festus in 24:27.

[26:32]  ³² tn Or “set free.”

[26:32]  ³³ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:32]  sn If he had not appealed to Caesar. Ultimately Agrippa and Festus blamed what Paul himself had done in appealing to Caesar for his own continued custody. In terms of Luke’s narrative, this still appears unjust and a denial of responsibility.