Kisah Para Rasul 1:23

1:23 So they ¹  proposed two candidates: ²  Joseph called Barsabbas (also called Justus) and Matthias.

Kisah Para Rasul 3:9

3:9 All ³  the people saw him walking and praising God,

Kisah Para Rasul 3:17

3:17 And now, brothers, I know you acted in ignorance, ⁴  as your rulers did too.

Kisah Para Rasul 5:18

5:18 They ⁵  laid hands on ⁶  the apostles and put them in a public jail.

Kisah Para Rasul 6:10

6:10 Yet ⁷  they were not able to resist ⁸  the wisdom and the Spirit with which he spoke.

Kisah Para Rasul 7:15

7:15 So Jacob went down to Egypt and died there, ⁹  along with our ancestors, ¹⁰ 

Kisah Para Rasul 9:9

9:9 For ¹¹  three days he could not see, and he neither ate nor drank anything. ¹² 

Kisah Para Rasul 10:13

10:13 Then ¹³  a voice said ¹⁴  to him, “Get up, Peter; slaughter ¹⁵  and eat!”

Kisah Para Rasul 10:27

10:27 Peter ¹⁶  continued talking with him as he went in, and he found many people gathered together. ¹⁷ 

Kisah Para Rasul 11:7

11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter ¹⁸  and eat!’

Kisah Para Rasul 11:30

11:30 They did so, ¹⁹  sending their financial aid ²⁰  to the elders by Barnabas and Saul.

Kisah Para Rasul 13:3

13:3 Then, after they had fasted ²¹  and ²²  prayed and placed their hands ²³  on them, they sent them off.

Kisah Para Rasul 13:20

13:20 All this took ²⁴  about four hundred fifty years. After this ²⁵  he gave them judges until the time of ²⁶  Samuel the prophet.

Kisah Para Rasul 15:27

15:27 Therefore we are sending ²⁷  Judas and Silas ²⁸  who will tell you these things themselves in person. ²⁹ 

Kisah Para Rasul 16:39

16:39 and came ³⁰  and apologized to them. After ³¹  they brought them out, they asked them repeatedly ³²  to leave the city.

Kisah Para Rasul 17:9

17:9 After ³³  the city officials ³⁴  had received bail ³⁵  from Jason and the others, they released them.

Kisah Para Rasul 18:22

18:22 and when he arrived ³⁶  at Caesarea, ³⁷  he went up and greeted ³⁸  the church at Jerusalem ³⁹  and then went down to Antioch. ⁴⁰ 

Kisah Para Rasul 22:23

22:23 While they were screaming ⁴¹  and throwing off their cloaks ⁴²  and tossing dust ⁴³  in the air,

Kisah Para Rasul 23:34

23:34 When the governor ⁴⁴  had read ⁴⁵  the letter, ⁴⁶  he asked ⁴⁷  what province he was from. ⁴⁸  When he learned ⁴⁹  that he was from Cilicia, ⁵⁰ 

Kisah Para Rasul 24:6

24:6 He ⁵¹  even tried to desecrate ⁵²  the temple, so we arrested ⁵³  him.

[1:23]  ¹ tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.

[1:23]  ² tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[3:9]  ³ tn Grk “And all.” 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.

[3:17]  ⁴ sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”

[5:18]  ⁵ tn Grk “jealousy, and they.” In the Greek text this is a continuation of the previous sentence, but a new sentence has been started here in the translation for stylistic reasons.

[5:18]  ⁶ tn Or “they arrested.”

[6:10]  ⁷ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ⁸ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[7:15]  ⁹ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:15]  ¹⁰ tn Or “forefathers”; Grk “fathers.”

[9:9]  ¹¹ tn Grk “And for.” 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.

[9:9]  ¹² tn The word “anything” 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. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.

[10:13]  ¹³ tn Grk “And there came.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[10:13]  ¹⁴ tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.

[10:13]  ¹⁵ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[10:27]  ¹⁶ tn Grk “And he”; the referent (Peter) has been specified in the translation for clarity. 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.

[10:27]  ¹⁷ tn Or “many people assembled.”

[11:7]  ¹⁸ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[11:30]  ¹⁹ tn Grk “Judea, which they did.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:30]  ²⁰ tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:3]  ²¹ tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.

[13:3]  ²² tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.

[13:3]  ²³ sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

[13:20]  ²⁴ tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).

[13:20]  ²⁵ tn Grk “And after these things.” 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.

[13:20]  ²⁶ tn The words “the time of” are not in the Greek text, but are implied.

[15:27]  ²⁷ tn This verb has been translated as an epistolary aorist.

[15:27]  ²⁸ sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27]  ²⁹ tn Grk “by means of word” (an idiom for a verbal report).

[16:39]  ³⁰ tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:39]  ³¹ tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[16:39]  ³² tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.

[17:9]  ³³ tn Grk “And after.” 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.

[17:9]  ³⁴ tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.

[17:9]  ³⁵ tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.

[18:22]  ³⁶ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.”

[18:22]  ³⁷ 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. This was a sea voyage of 620 mi (990 km).

[18:22]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:22]  ³⁸ tn Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasameno") are translated as finite verbs due to requirements of contemporary English style.

[18:22]  ³⁹ tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebh) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.

[18:22]  map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:22]  ⁴⁰ sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).

[18:22]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[22:23]  ⁴¹ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  ⁴² tn Or “outer garments.”

[22:23]  sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).

[22:23]  ⁴³ sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.

[23:34]  ⁴⁴ tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.

[23:34]  ⁴⁵ tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ⁴⁶ tn The words “the letter” are not in the Greek text but are implied. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[23:34]  ⁴⁷ tn Grk “and asking.” The participle ἐπερωτήσας (eperwthsa") has been translated as a finite verb and καί (kai) left untranslated due to requirements of contemporary English style.

[23:34]  ⁴⁸ sn Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.

[23:34]  ⁴⁹ tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ⁵⁰ sn Cilicia was a province in northeastern Asia Minor.

[24:6]  ⁵¹ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.

[24:6]  ⁵² tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ⁵³ tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.