Kisah Para Rasul 1:20

1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ¹  and let there be no one to live in it,’ ²  and ‘Let another take his position of responsibility.’ ³ 

Kisah Para Rasul 2:6

2:6 When this sound ⁴  occurred, a crowd gathered and was in confusion, ⁵  because each one heard them speaking in his own language.

Kisah Para Rasul 5:12

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ⁶  and wonders came about among the people through the hands of the apostles. By ⁷  common consent ⁸  they were all meeting together in Solomon’s Portico. ⁹ 

Kisah Para Rasul 5:26

5:26 Then the commander ¹⁰  of the temple guard ¹¹  went with the officers ¹²  and brought the apostles ¹³  without the use of force ¹⁴  (for they were afraid of being stoned by the people). ¹⁵ 

Kisah Para Rasul 6:13-14

6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ¹⁶  and the law. ¹⁷  6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ¹⁸  that Moses handed down to us.”

Kisah Para Rasul 7:19

7:19 This was the one who exploited ¹⁹  our people ²⁰  and was cruel to our ancestors, ²¹  forcing them to abandon ²²  their infants so they would die. ²³ 

Kisah Para Rasul 10:3

10:3 About three o’clock one afternoon ²⁴  he saw clearly in a vision an angel of God ²⁵  who came in ²⁶  and said to him, “Cornelius.”

Kisah Para Rasul 10:24

10:24 The following day ²⁷  he entered Caesarea. ²⁸  Now Cornelius was waiting anxiously ²⁹  for them and had called together his relatives and close friends.

Kisah Para Rasul 10:45

10:45 The ³⁰  circumcised believers ³¹  who had accompanied Peter were greatly astonished ³²  that ³³  the gift of the Holy Spirit ³⁴  had been poured out ³⁵  even on the Gentiles,

Kisah Para Rasul 13:6

13:6 When they had crossed over ³⁶  the whole island as far as Paphos, ³⁷  they found a magician, a Jewish false prophet named Bar-Jesus, ³⁸ 

[1:20]  ¹ tn Or “uninhabited” or “empty.”

[1:20]  ² sn A quotation from Ps 69:25.

[1:20]  ³ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[2:6]  ⁴ tn Or “this noise.”

[2:6]  ⁵ tn Or “was bewildered.”

[5:12]  ⁶ tn The miraculous nature of these signs is implied in the context.

[5:12]  ⁷ tn Grk “And by.” 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.

[5:12]  ⁸ tn Or “With one mind.”

[5:12]  ⁹ tn Or “colonnade”; Grk “stoa.”

[5:12]  sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. Located beside the Court of the Gentiles, it was a very public area.

[5:26]  ¹⁰ tn Or “captain.”

[5:26]  ¹¹ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ¹² tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ¹³ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ¹⁴ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ¹⁵ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[6:13]  ¹⁶ sn This holy place is a reference to the temple.

[6:13]  ¹⁷ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[6:14]  ¹⁸ tn Or “practices.”

[6:14]  sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.

[7:19]  ¹⁹ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ²⁰ tn Or “race.”

[7:19]  ²¹ tn Or “forefathers”; Grk “fathers.”

[7:19]  ²² tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ²³ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[10:3]  ²⁴ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ²⁵ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[10:3]  ²⁶ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[10:24]  ²⁷ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

[10:24]  ²⁸ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:24]  ²⁹ tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

[10:45]  ³⁰ tn Grk “And the.” 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.

[10:45]  ³¹ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ³² sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.

[10:45]  ³³ tn Or “because.”

[10:45]  ³⁴ tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.

[10:45]  ³⁵ sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.

[13:6]  ³⁶ tn Or “had passed through,” “had traveled through.”

[13:6]  ³⁷ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ³⁸ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.