Kisah Para Rasul 2:13

2:13 But others jeered at the speakers, ¹  saying, “They are drunk on new wine!” ² 

Kisah Para Rasul 3:20

3:20 so that times of refreshing ³  may come from the presence of the Lord, ⁴  and so that he may send the Messiah ⁵  appointed ⁶  for you – that is, Jesus.

Kisah Para Rasul 6:4

6:4 But we will devote ourselves to prayer and to the ministry of the word.”

Kisah Para Rasul 10:26

10:26 But Peter helped him up, ⁷  saying, “Stand up. I too am a mere mortal.” ⁸ 

Kisah Para Rasul 16:21

16:21 and are advocating ⁹  customs that are not lawful for us to accept ¹⁰  or practice, ¹¹  since we are ¹²  Romans.”

Kisah Para Rasul 19:20

19:20 In this way the word of the Lord ¹³  continued to grow in power ¹⁴  and to prevail. ¹⁵ 

Kisah Para Rasul 26:27

26:27 Do you believe the prophets, ¹⁶  King Agrippa? ¹⁷  I know that you believe.”

Kisah Para Rasul 27:4

27:4 From there we put out to sea ¹⁸  and sailed under the lee ¹⁹  of Cyprus because the winds were against us.

Kisah Para Rasul 27:37

27:37 (We were in all two hundred seventy-six ²⁰  persons on the ship.) ²¹ 

[2:13]  ¹ tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.

[2:13]  ² tn Grk “They are full of new wine!”

[2:13]  sn New wine refers to a new, sweet wine in the process of fermentation.

[3:20]  ³ tn Or “relief.”

[3:20]  sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.

[3:20]  ⁴ tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA²⁷, UBS⁴).

[3:20]  ⁵ tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:20]  sn He may send the Messiah appointed for you – that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.

[3:20]  ⁶ tn Or “designated in advance.”

[10:26]  ⁷ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ⁸ tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.

[16:21]  ⁹ tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.

[16:21]  ¹⁰ tn Or “acknowledge.”

[16:21]  ¹¹ sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).

[16:21]  ¹² tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.

[19:20]  ¹³ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:20]  ¹⁴ tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20]  ¹⁵ sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.

[26:27]  ¹⁶ sn “Do you believe the prophets?” Note how Paul made the issue believing the OT prophets and God’s promise which God fulfilled in Christ. He was pushing King Agrippa toward a decision not for or against Paul’s guilt of any crime, but concerning Paul’s message.

[26:27]  ¹⁷ sn See the note on King Agrippa in 25:13.

[27:4]  ¹⁸ tn Grk “putting out to sea.” The participle ἀναχθέντες (anacqente") has been translated as a finite verb due to requirements of contemporary English style. BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:4]  ¹⁹ tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.” Thus they were east and north of the island.

[27:37]  ²⁰ tc One early ms (B) and an early version (sa) read “about seventy-six.” For discussion of how this variant probably arose, see F. F. Bruce, The Acts of the Apostles, 465.

[27:37]  ²¹ sn This is a parenthetical note by the author.