Kisah Para Rasul 1:19

1:19 This ¹  became known to all who lived in Jerusalem, so that in their own language ²  they called that field ³  Hakeldama, that is, “Field of Blood.”)

Kisah Para Rasul 1:22

1:22 beginning from his baptism by John until the day he ⁴  was taken up from us – one of these must become a witness of his resurrection together with us.”

Kisah Para Rasul 3:15

3:15 You killed ⁵  the Originator ⁶  of life, whom God raised ⁷  from the dead. To this fact we are witnesses! ⁸ 

Kisah Para Rasul 5:5

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ⁹  all who heard about it.

Kisah Para Rasul 10:37

10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: ¹⁰ 

Kisah Para Rasul 11:18

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

Kisah Para Rasul 11:20

11:20 But there were some men from Cyprus ¹⁶  and Cyrene ¹⁷  among them who came ¹⁸  to Antioch ¹⁹  and began to speak to the Greeks ²⁰  too, proclaiming the good news of the Lord Jesus.

Kisah Para Rasul 12:3

12:3 When he saw that this pleased the Jews, ²¹  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ²² 

Kisah Para Rasul 13:38

13:38 Therefore let it be known to you, brothers, that through this one ²³  forgiveness of sins is proclaimed to you,

Kisah Para Rasul 13:48

13:48 When the Gentiles heard this, they began to rejoice ²⁴  and praise ²⁵  the word of the Lord, and all who had been appointed for eternal life ²⁶  believed.

Kisah Para Rasul 14:6

14:6 Paul and Barnabas ²⁷  learned about it ²⁸  and fled to the Lycaonian cities of Lystra ²⁹  and Derbe ³⁰  and the surrounding region.

Kisah Para Rasul 20:21

20:21 testifying ³¹  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ³² 

Kisah Para Rasul 22:18

22:18 and saw the Lord ³³  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’

Kisah Para Rasul 24:21

24:21 other than ³⁴  this one thing ³⁵  I shouted out while I stood before ³⁶  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ³⁷ 

Kisah Para Rasul 25:19

25:19 Rather they had several points of disagreement ³⁸  with him about their own religion ³⁹  and about a man named Jesus ⁴⁰  who was dead, whom Paul claimed ⁴¹  to be alive.

[1:19]  ¹ tn Grk “And this.” 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.

[1:19]  ² sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ³ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:22]  ⁴ tn Here the pronoun “he” refers to Jesus.

[3:15]  ⁵ tn Or “You put to death.”

[3:15]  ⁶ tn Or “Founder,” “founding Leader.”

[3:15]  ⁷ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ⁸ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[5:5]  ⁹ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[10:37]  ¹⁰ tn Or “proclaimed.”

[11:18]  ¹¹ tn Grk “these things.”

[11:18]  ¹² 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]  ¹³ tn Or “glorified.”

[11:18]  ¹⁴ 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]  ¹⁵ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[11:20]  ¹⁶ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ¹⁷ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ¹⁸ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ¹⁹ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ²⁰ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[12:3]  ²¹ 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]  ²² sn This is a parenthetical note by the author.

[13:38]  ²³ tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

[13:48]  ²⁴ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ²⁵ tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ²⁶ sn Note the contrast to v. 46 in regard to eternal life.

[14:6]  ²⁷ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ²⁸ tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ²⁹ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:6]  ³⁰ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[20:21]  ³¹ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ³² tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:21]  sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.

[22:18]  ³³ tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[24:21]  ³⁴ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ³⁵ tn Grk “one utterance.”

[24:21]  ³⁶ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ³⁷ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[25:19]  ³⁸ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ³⁹ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.

[25:19]  ⁴⁰ tn Grk “a certain Jesus.”

[25:19]  ⁴¹ tn Or “asserted.”