Kisah Para Rasul 1:11

1:11 and said, “Men of Galilee, why do you stand here ¹  looking up into the sky? This same Jesus who has been taken up from you into heaven ²  will come back in the same way you saw him go into heaven.”

Kisah Para Rasul 3:16

3:16 And on the basis of faith in Jesus’ ³  name, ⁴  his very name has made this man – whom you see and know – strong. The ⁵  faith that is through Jesus ⁶  has given him this complete health in the presence ⁷  of you all.

Kisah Para Rasul 7:35

7:35 This same ⁸  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁹  God sent as both ruler and deliverer ¹⁰  through the hand of the angel ¹¹  who appeared to him in the bush.

Kisah Para Rasul 11:28

11:28 One of them, named Agabus, got up ¹²  and predicted ¹³  by the Spirit that a severe ¹⁴  famine ¹⁵  was about to come over the whole inhabited world. ¹⁶  (This ¹⁷  took place during the reign of Claudius.) ¹⁸ 

Kisah Para Rasul 12:10

12:10 After they had passed the first and second guards, ¹⁹  they came to the iron ²⁰  gate leading into the city. It ²¹  opened for them by itself, ²²  and they went outside and walked down one narrow street, ²³  when at once the angel left him.

Kisah Para Rasul 13:43

13:43 When the meeting of the synagogue ²⁴  had broken up, ²⁵  many of the Jews and God-fearing proselytes ²⁶  followed Paul and Barnabas, who were speaking with them and were persuading ²⁷  them ²⁸  to continue ²⁹  in the grace of God.

Kisah Para Rasul 24:14

24:14 But I confess this to you, that I worship ³⁰  the God of our ancestors ³¹  according to the Way (which they call a sect), believing everything that is according to the law ³²  and that is written in the prophets.

[1:11]  ¹ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ² tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[3:16]  ³ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ⁴ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ⁵ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.

[3:16]  ⁷ tn Or “in full view.”

[7:35]  ⁸ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ⁹ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ¹⁰ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ¹¹ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[11:28]  ¹² tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[11:28]  ¹³ tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).

[11:28]  ¹⁴ tn Grk “great.”

[11:28]  ¹⁵ sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.

[11:28]  ¹⁶ tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).

[11:28]  ¹⁷ tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:28]  ¹⁸ sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.

[12:10]  ¹⁹ tn Or perhaps, “guard posts.”

[12:10]  ²⁰ sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).

[12:10]  ²¹ tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[12:10]  ²² tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ²³ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[13:43]  ²⁴ sn See the note on synagogue in 6:9.

[13:43]  ²⁵ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ²⁶ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ²⁷ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ²⁸ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ²⁹ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[24:14]  ³⁰ tn Or “serve.”

[24:14]  ³¹ tn Or “forefathers”; Grk “fathers.”

[24:14]  ³² sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.