Kisah Para Rasul 1:19

1:19 This ¹  became known to all who lived in Jerusalem, so that in their own language ²  they called that field ³  Hakeldama, that is, “Field of Blood.”)

Kisah Para Rasul 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ⁴  that God has made this Jesus whom you crucified ⁵  both Lord ⁶  and Christ.” ⁷ 

Kisah Para Rasul 3:26

3:26 God raised up ⁸  his servant and sent him first to you, to bless you by turning ⁹  each one of you from your iniquities.” ¹⁰ 

Kisah Para Rasul 6:2

6:2 So the twelve ¹¹  called ¹²  the whole group ¹³  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ¹⁴ 

Kisah Para Rasul 9:26

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ¹⁵  he attempted to associate ¹⁶  with the disciples, and they were all afraid of him, because they did not believe ¹⁷  that he was a disciple.

Kisah Para Rasul 11:23

11:23 When ¹⁸  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ¹⁹  to the Lord with devoted hearts, ²⁰ 

Kisah Para Rasul 16:22

16:22 The crowd joined the attack ²¹  against them, and the magistrates tore the clothes ²²  off Paul and Silas ²³  and ordered them to be beaten with rods. ²⁴ 

Kisah Para Rasul 16:34

16:34 The jailer ²⁵  brought them into his house and set food ²⁶  before them, and he rejoiced greatly ²⁷  that he had come to believe ²⁸  in God, together with his entire household. ²⁹ 

Kisah Para Rasul 22:12

22:12 A man named Ananias, ³⁰  a devout man according to the law, ³¹  well spoken of by all the Jews who live there, ³² 

Kisah Para Rasul 25:9

25:9 But Festus, ³³  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ³⁴  before me there on these charges?” ³⁵ 

Kisah Para Rasul 25:12

25:12 Then, after conferring with his council, ³⁶  Festus ³⁷  replied, “You have appealed to Caesar; ³⁸  to Caesar ³⁹  you will go!” ⁴⁰ 

[1:19]  ¹ tn Grk “And this.” 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.

[1:19]  ² sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ³ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[2:36]  ⁴ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁵ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ⁶ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ⁷ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:36]  sn See the note on Christ in 2:31.

[3:26]  ⁸ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ⁹ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ¹⁰ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[6:2]  ¹¹ sn The twelve refers to the twelve apostles.

[6:2]  ¹² tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ¹³ tn Or “the multitude.”

[6:2]  ¹⁴ tn Grk “to serve tables.”

[9:26]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ¹⁶ tn Or “join.”

[9:26]  ¹⁷ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[11:23]  ¹⁸ tn Grk “Antioch, who when.” The relative pronoun was omitted 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.

[11:23]  ¹⁹ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

[11:23]  sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).

[11:23]  ²⁰ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[16:22]  ²¹ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ²² tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).

[16:22]  ²³ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ²⁴ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[16:34]  ²⁵ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ²⁶ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ²⁷ tn Or “he was overjoyed.”

[16:34]  ²⁸ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ²⁹ tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.

[22:12]  ³⁰ tn Grk “a certain Ananias.”

[22:12]  ³¹ sn The law refers to the law of Moses.

[22:12]  ³² tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”

[25:9]  ³³ sn See the note on Porcius Festus in 24:27.

[25:9]  ³⁴ tn Or “stand trial.”

[25:9]  ³⁵ tn Grk “concerning these things.”

[25:12]  ³⁶ tn That is, with his advisers.

[25:12]  ³⁷ sn See the note on Porcius Festus in 24:27.

[25:12]  ³⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ³⁹ tn Or “to the emperor.”

[25:12]  ⁴⁰ sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.