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 4:25

4:25 who said by the Holy Spirit through ³  your servant David our forefather, ⁴ 

‘Why do the nations ⁵  rage, ⁶ 

and the peoples plot foolish ⁷  things?

Kisah Para Rasul 5:4

5:4 Before it was sold, ⁸  did it not ⁹  belong to you? And when it was sold, was the money ¹⁰  not at your disposal? How have you thought up this deed in your heart? ¹¹  You have not lied to people ¹²  but to God!”

Kisah Para Rasul 5:36

5:36 For some time ago ¹³  Theudas rose up, claiming to be somebody, and about four hundred men joined him. He ¹⁴  was killed, and all who followed him were dispersed and nothing came of it. ¹⁵ 

Kisah Para Rasul 7:42

7:42 But God turned away from them and gave them over ¹⁶  to worship the host ¹⁷  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ¹⁸  forty years in the wilderness, was it, ¹⁹  house of Israel?

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ²⁰  not persecute? ²¹  They ²²  killed those who foretold long ago the coming of the Righteous One, ²³  whose betrayers and murderers you have now become! ²⁴ 

Kisah Para Rasul 13:25

13:25 But while John was completing his mission, ²⁵  he said repeatedly, ²⁶  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ²⁷ 

Kisah Para Rasul 19:35

19:35 After the city secretary ²⁸  quieted the crowd, he said, “Men of Ephesus, what person ²⁹  is there who does not know that the city of the Ephesians is the keeper ³⁰  of the temple of the great Artemis ³¹  and of her image that fell from heaven? ³² 

Kisah Para Rasul 23:9

23:9 There was a great commotion, ³³  and some experts in the law ³⁴  from the party of the Pharisees stood up ³⁵  and protested strongly, ³⁶  “We find nothing wrong ³⁷  with this man. What if a spirit or an angel has spoken to him?”

Kisah Para Rasul 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ³⁸  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ³⁹ 

[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.

[4:25]  ³ tn Grk “by the mouth of” (an idiom).

[4:25]  ⁴ tn Or “ancestor”; Grk “father.”

[4:25]  ⁵ tn Or “Gentiles.”

[4:25]  ⁶ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ⁷ tn Or “futile”; traditionally, “vain.”

[5:4]  ⁸ tn Grk “Remaining to you.”

[5:4]  ⁹ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ¹⁰ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ¹¹ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ¹² tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[5:36]  ¹³ tn Grk “For before these days.”

[5:36]  ¹⁴ tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.

[5:36]  ¹⁵ tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.

[7:42]  ¹⁶ sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.

[7:42]  ¹⁷ tn Or “stars.”

[7:42]  sn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5. See Ps 106:36-43.

[7:42]  ¹⁸ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ¹⁹ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[7:52]  ²⁰ tn Or “forefathers”; Grk “fathers.”

[7:52]  ²¹ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ²² tn Grk “And they.” 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.

[7:52]  ²³ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ²⁴ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[13:25]  ²⁵ tn Or “task.”

[13:25]  ²⁶ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ²⁷ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[19:35]  ²⁸ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ²⁹ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ³⁰ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ³¹ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:35]  ³² tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:35]  sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.

[23:9]  ³³ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ³⁴ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ³⁵ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ³⁶ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ³⁷ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[26:29]  ³⁸ tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ³⁹ sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”