Kisah Para Rasul 3:6

3:6 But Peter said, “I have no silver or gold, ¹  but what I do have I give you. In the name ²  of Jesus Christ ³  the Nazarene, stand up and ⁴  walk!”

Kisah Para Rasul 4:9

4:9 if ⁵  we are being examined ⁶  today for a good deed ⁷  done to a sick man – by what means this man was healed ⁸  –

Kisah Para Rasul 4:19

4:19 But Peter and John replied, ⁹  “Whether it is right before God to obey ¹⁰  you rather than God, you decide,

Kisah Para Rasul 13:26

13:26 Brothers, ¹¹  descendants ¹²  of Abraham’s family, ¹³  and those Gentiles among you who fear God, ¹⁴  the message ¹⁵  of this salvation has been sent to us.

Kisah Para Rasul 14:13

14:13 The priest of the temple ¹⁶  of Zeus, ¹⁷  located just outside the city, brought bulls ¹⁸  and garlands ¹⁹  to the city gates; he and the crowds wanted to offer sacrifices to them. ²⁰ 

Kisah Para Rasul 16:9

16:9 A ²¹  vision appeared to Paul during the night: A Macedonian man was standing there ²²  urging him, ²³  “Come over ²⁴  to Macedonia ²⁵  and help us!”

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ²⁶  entered ²⁷  the synagogue ²⁸  and spoke out fearlessly ²⁹  for three months, addressing ³⁰  and convincing ³¹  them about the kingdom of God. ³² 

Kisah Para Rasul 19:31

19:31 Even some of the provincial authorities ³³  who were his friends sent ³⁴  a message ³⁵  to him, urging him not to venture ³⁶  into the theater.

Kisah Para Rasul 20:31

20:31 Therefore be alert, ³⁷  remembering that night and day for three years I did not stop warning ³⁸  each one of you with tears.

Kisah Para Rasul 25:5

25:5 “So,” he said, “let your leaders ³⁹  go down there ⁴⁰  with me, and if this man has done anything wrong, ⁴¹  they may bring charges ⁴²  against him.”

Kisah Para Rasul 25:20

25:20 Because I was at a loss ⁴³  how I could investigate these matters, ⁴⁴  I asked if he were willing to go to Jerusalem and be tried ⁴⁵  there on these charges. ⁴⁶ 

Kisah Para Rasul 26:2

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ⁴⁷  I consider myself fortunate that I am about to make my defense before you today,

Kisah Para Rasul 27:44

27:44 and the rest were to follow, ⁴⁸  some on planks ⁴⁹  and some on pieces of the ship. ⁵⁰  And in this way ⁵¹  all were brought safely to land.

Kisah Para Rasul 28:3

28:3 When Paul had gathered a bundle of brushwood ⁵²  and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand.

[3:6]  ¹ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ² sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ⁴ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[4:9]  ⁵ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ⁶ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ⁷ tn Or “for an act of kindness.”

[4:9]  ⁸ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:19]  ⁹ tn Grk “answered and said to them.”

[4:19]  ¹⁰ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[13:26]  ¹¹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ¹² tn Grk “sons”

[13:26]  ¹³ tn Or “race.”

[13:26]  ¹⁴ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ¹⁵ tn Grk “word.”

[14:13]  ¹⁶ tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  ¹⁷ sn See the note on Zeus in the previous verse.

[14:13]  ¹⁸ tn Or “oxen.”

[14:13]  ¹⁹ tn Or “wreaths.”

[14:13]  sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.

[14:13]  ²⁰ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[16:9]  ²¹ tn Grk “And a.” 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.

[16:9]  ²² tn The word “there” is not in the Greek text, but is implied.

[16:9]  ²³ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ²⁴ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ²⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[19:8]  ²⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ²⁷ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ²⁸ sn See the note on synagogue in 6:9.

[19:8]  ²⁹ tn Or “boldly.”

[19:8]  ³⁰ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8]  ³¹ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ³² sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:31]  ³³ tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  ³⁴ tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  ³⁵ tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[19:31]  ³⁶ tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.

[20:31]  ³⁷ tn Or “be watchful.”

[20:31]  ³⁸ tn Or “admonishing.”

[25:5]  ³⁹ tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ⁴⁰ tn The word “there” is not in the Greek text, but is implied.

[25:5]  ⁴¹ tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).

[25:5]  ⁴² tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”

[25:20]  ⁴³ tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.

[25:20]  ⁴⁴ tn L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’”

[25:20]  ⁴⁵ tn Or “stand trial.”

[25:20]  ⁴⁶ tn Grk “on these things.”

[26:2]  ⁴⁷ sn See the note on King Agrippa in 25:13.

[27:44]  ⁴⁸ tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.

[27:44]  ⁴⁹ tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  ⁵⁰ tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.

[27:44]  sn Both the planks and pieces of the ship were for the weak or nonswimmers. The whole scene is a historical metaphor representing how listening to Paul and his message could save people.

[27:44]  ⁵¹ tn Grk “And in this way it happened that.” 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.

[28:3]  ⁵² tn Or “sticks.”