Kisah Para Rasul 7:34

7:34 I have certainly seen the suffering ¹  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ²  Now ³  come, I will send you to Egypt.’ ⁴ 

Kisah Para Rasul 20:9

20:9 A young man named Eutychus, who was sitting in the window, ⁵  was sinking ⁶  into a deep sleep while Paul continued to speak ⁷  for a long time. Fast asleep, ⁸  he fell down from the third story and was picked up dead.

Kisah Para Rasul 20:28

20:28 Watch out for ⁹  yourselves and for all the flock of which ¹⁰  the Holy Spirit has made you overseers, ¹¹  to shepherd the church of God ¹²  that he obtained ¹³  with the blood of his own Son. ¹⁴ 

Kisah Para Rasul 21:30

21:30 The whole city was stirred up, ¹⁵  and the people rushed together. ¹⁶  They seized ¹⁷  Paul and dragged him out of the temple courts, ¹⁸  and immediately the doors were shut.

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ¹⁹  from darkness to light and from the power ²⁰  of Satan to God, so that they may receive forgiveness of sins and a share ²¹  among those who are sanctified by faith in me.’

[7:34]  ¹ tn Or “mistreatment.”

[7:34]  ² tn Or “to set them free.”

[7:34]  ³ tn Grk “And now.” 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.

[7:34]  ⁴ sn A quotation from Exod 3:7-8, 10.

[20:9]  ⁵ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ⁶ tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.

[20:9]  ⁷ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ⁸ tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”

[20:28]  ⁹ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ¹⁰ tn Grk “in which.”

[20:28]  ¹¹ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ¹² tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ¹³ tn Or “acquired.”

[20:28]  ¹⁴ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:28]  sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

[21:30]  ¹⁵ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ¹⁶ tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

[21:30]  ¹⁷ tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.

[21:30]  ¹⁸ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[26:18]  ¹⁹ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ²⁰ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ²¹ tn Or “and an inheritance.”