Kisah Para Rasul 1:25

1:25 to assume the task ¹  of this service ²  and apostleship from which Judas turned aside ³  to go to his own place.” ⁴ 

Kisah Para Rasul 2:7

2:7 Completely baffled, they said, ⁵  “Aren’t ⁶  all these who are speaking Galileans?

Kisah Para Rasul 4:20

4:20 for it is impossible ⁷  for us not to speak about what we have seen and heard.”

Kisah Para Rasul 5:2

5:2 He ⁸  kept back for himself part of the proceeds with his wife’s knowledge; he brought ⁹  only part of it and placed it at the apostles’ feet.

Kisah Para Rasul 5:7

5:7 After an interval of about three hours, ¹⁰  his wife came in, but she did not know ¹¹  what had happened.

Kisah Para Rasul 10:34

10:34 Then Peter started speaking: ¹²  “I now truly understand that God does not show favoritism in dealing with people, ¹³ 

Kisah Para Rasul 13:12

13:12 Then when the proconsul ¹⁴  saw what had happened, he believed, ¹⁵  because he was greatly astounded ¹⁶  at the teaching about ¹⁷  the Lord.

Kisah Para Rasul 16:20

16:20 When ¹⁸  they had brought them ¹⁹  before the magistrates, they said, “These men are throwing our city into confusion. ²⁰  They are ²¹  Jews

Kisah Para Rasul 22:16

22:16 And now what are you waiting for? ²²  Get up, ²³  be baptized, and have your sins washed away, ²⁴  calling on his name.’ ²⁵ 

Kisah Para Rasul 23:28

23:28 Since I wanted to know ²⁶  what charge they were accusing him of, ²⁷  I brought him down to their council. ²⁸ 

Kisah Para Rasul 25:18

25:18 When his accusers stood up, they did not charge ²⁹  him with any of the evil deeds I had suspected. ³⁰ 

[1:25]  ¹ tn Grk “to take the place.”

[1:25]  ² tn Or “of this ministry.”

[1:25]  ³ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ⁴ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.

[2:7]  ⁵ tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

[2:7]  ⁶ tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[4:20]  ⁷ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[5:2]  ⁸ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ⁹ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[5:7]  ¹⁰ tn Grk “It happened that after an interval of about three hours.” 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.

[5:7]  ¹¹ tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.

[10:34]  ¹² tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ¹³ tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[13:12]  ¹⁴ sn See the note on proconsul in v. 8.

[13:12]  ¹⁵ sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).

[13:12]  ¹⁶ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ¹⁷ tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).

[16:20]  ¹⁸ tn Grk “And when.” 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.

[16:20]  ¹⁹ tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”

[16:20]  ²⁰ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ²¹ tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.

[22:16]  ²² tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ²³ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ²⁴ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ²⁵ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[23:28]  ²⁶ tn Or “determine.”

[23:28]  ²⁷ tn Grk “to know the charge on account of which they were accusing him.” This has been simplified to eliminate the prepositional phrase and relative pronoun δι᾿ ἣν (di’ }hn) similar to L&N 27.8 which has “‘I wanted to find out what they were accusing him of, so I took him down to their Council’ Ac 23:28.”

[23:28]  ²⁸ tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[25:18]  ²⁹ tn Grk “they brought no charge of any of the evil deeds.” BDAG 31 s.v. αἰτία 3.b has “αἰτίαν φέρειν…bring an accusation Ac 25:18.” Since κατήγοροι (kathgoroi, “accusers”) in the previous clause is somewhat redundant with this, “charge” was used instead.

[25:18]  ³⁰ tn Or “I was expecting.”