Kisah Para Rasul 2:27-28

2:27 because you will not leave my soul in Hades, ¹ 

nor permit your Holy One to experience ²  decay.

2:28 You have made known to me the paths of life;

you will make me full of joy with your presence.’ ³ 

Kisah Para Rasul 2:43

2:43 Reverential awe ⁴  came over everyone, ⁵  and many wonders and miraculous signs ⁶  came about by the apostles.

Kisah Para Rasul 5:8

5:8 Peter said to her, “Tell me, were the two of you ⁷  paid this amount ⁸  for the land?” Sapphira ⁹  said, “Yes, that much.”

Kisah Para Rasul 7:13

7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family ¹⁰  became known to Pharaoh.

Kisah Para Rasul 9:20

9:20 and immediately he began to proclaim Jesus in the synagogues, ¹¹  saying, “This man is the Son of God.” ¹² 

Kisah Para Rasul 9:42

9:42 This became known throughout all ¹³  Joppa, and many believed in the Lord. ¹⁴ 

Kisah Para Rasul 10:34

10:34 Then Peter started speaking: ¹⁵  “I now truly understand that God does not show favoritism in dealing with people, ¹⁶ 

Kisah Para Rasul 16:31

16:31 They replied, ¹⁷  “Believe ¹⁸  in the Lord Jesus ¹⁹  and you will be saved, you and your household.”

Kisah Para Rasul 18:3

18:3 and because he worked at the same trade, he stayed with them and worked with them ²⁰  (for they were tentmakers ²¹  by trade). ²² 

Kisah Para Rasul 19:36

19:36 So because these facts ²³  are indisputable, ²⁴  you must keep quiet ²⁵  and not do anything reckless. ²⁶ 

Kisah Para Rasul 21:14

21:14 Because he could not be persuaded, ²⁷  we said no more except, ²⁸  “The Lord’s will be done.” ²⁹ 

[2:27]  ¹ tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.

[2:27]  ² tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:28]  ³ sn A quotation from Ps 16:8-11.

[2:43]  ⁴ tn Or “Fear.”

[2:43]  ⁵ tn Grk “on every soul” (here “soul” is an idiom for the whole person).

[2:43]  ⁶ tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.

[5:8]  ⁷ tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.

[5:8]  ⁸ tn Grk “so much,” “as much as this.”

[5:8]  ⁹ tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

[7:13]  ¹⁰ tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).

[9:20]  ¹¹ sn See the note on synagogue in 6:9.

[9:20]  ¹² tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[9:20]  sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.

[9:42]  ¹³ tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph").

[9:42]  ¹⁴ sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

[10:34]  ¹⁵ 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]  ¹⁶ 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.

[16:31]  ¹⁷ tn Grk “said.”

[16:31]  ¹⁸ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ¹⁹ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[18:3]  ²⁰ tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, hrgazeto) it relates (by implication) to both of them.

[18:3]  ²¹ tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).

[18:3]  ²² sn This is a parenthetical note by the author.

[19:36]  ²³ tn Grk “these things.”

[19:36]  ²⁴ tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”

[19:36]  ²⁵ tn Grk “it is necessary that you be quiet.”

[19:36]  ²⁶ tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.

[21:14]  ²⁷ tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

[21:14]  ²⁸ tn Grk “we became silent, saying.”

[21:14]  ²⁹ sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.