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 2:47

2:47 praising God and having the good will ⁴  of all the people. And the Lord was adding to their number every day ⁵  those who were being saved.

Kisah Para Rasul 7:2

7:2 So he replied, ⁶  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ⁷  Abraham when he was in Mesopotamia, before he settled in Haran,

Kisah Para Rasul 16:4

16:4 As they went through the towns, ⁸  they passed on ⁹  the decrees that had been decided on by the apostles and elders in Jerusalem ¹⁰  for the Gentile believers ¹¹  to obey. ¹² 

Kisah Para Rasul 17:22

17:22 So Paul stood ¹³  before the Areopagus and said, “Men of Athens, I see that you are very religious ¹⁴  in all respects. ¹⁵ 

Kisah Para Rasul 18:8

18:8 Crispus, the president of the synagogue, ¹⁶  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ¹⁷  believed and were baptized.

Kisah Para Rasul 22:13

22:13 came ¹⁸  to me and stood beside me ¹⁹  and said to me, ‘Brother Saul, regain your sight!’ ²⁰  And at that very moment ²¹  I looked up and saw him. ²² 

Kisah Para Rasul 25:21

25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ²³  I ordered him to be kept under guard until I could send him to Caesar.” ²⁴ 

Kisah Para Rasul 28:13

28:13 From there we cast off ²⁵  and arrived at Rhegium, ²⁶  and after one day a south wind sprang up ²⁷  and on the second day we came to Puteoli. ²⁸ 

[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.

[2:47]  ⁴ tn Or “the favor.”

[2:47]  ⁵ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[7:2]  ⁶ tn Grk “said.”

[7:2]  ⁷ tn Or “ancestor”; Grk “father.”

[16:4]  ⁸ tn Or “cities.”

[16:4]  ⁹ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ¹¹ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ¹² tn Or “observe” or “follow.”

[17:22]  ¹³ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ¹⁴ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ¹⁵ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[18:8]  ¹⁶ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ¹⁷ tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.

[22:13]  ¹⁸ tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ¹⁹ tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[22:13]  ²⁰ tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).

[22:13]  ²¹ tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.

[22:13]  ²² tn Grk “I looked up to him.”

[25:21]  ²³ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”

[25:21]  ²⁴ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:13]  ²⁵ tc A few early mss (א* B Ψ [gig] {sa [bo]}) read περιελόντες (perielonte", “[From there we] cast off [and arrived at Rhegium]”; cf. Acts 27:40). The other major variant, περιελθόντες (perielqonte", “[we] sailed from place to place”), is found in Ì⁷⁴ א² A 066 1739 Ï lat sy. Although περιελόντες is minimally attested, it is found in the better witnesses. As well, it is a more difficult reading, for its meaning as a nautical term is uncertain, requiring something like “τὰς ἀγκύρας be supplied = ‘we weighed anchor’” (BDAG 799 s.v. περιαιρέω 1). It thus best explains the rise of the other readings.

[28:13]  ²⁶ sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.

[28:13]  ²⁷ tn Grk “after one day, a south wind springing up, on the second day.” The genitive absolute construction with the participle ἐπιγενομένου (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.

[28:13]  ²⁸ sn Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.