Kisah Para Rasul 1:3

1:3 To the same apostles ¹  also, after his suffering, ²  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ³  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 3:16

3:16 And on the basis of faith in Jesus’ ⁴  name, ⁵  his very name has made this man – whom you see and know – strong. The ⁶  faith that is through Jesus ⁷  has given him this complete health in the presence ⁸  of you all.

Kisah Para Rasul 7:5

7:5 He ⁹  did not give any of it to him for an inheritance, ¹⁰  not even a foot of ground, ¹¹  yet God ¹²  promised to give it to him as his possession, and to his descendants after him, ¹³  even though Abraham ¹⁴  as yet had no child.

Kisah Para Rasul 7:10

7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ¹⁵  him ruler over Egypt and over all his household.

Kisah Para Rasul 10:41

10:41 not by all the people, but by us, the witnesses God had already chosen, ¹⁶  who ate and drank ¹⁷  with him after he rose from the dead.

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ¹⁸  him, ¹⁹  and they fulfilled the sayings ²⁰  of the prophets that are read every Sabbath by condemning ²¹  him. ²² 

Kisah Para Rasul 14:17

14:17 yet he did not leave himself without a witness by doing good, ²³  by giving you rain from heaven ²⁴  and fruitful seasons, satisfying you ²⁵  with food and your hearts with joy.” ²⁶ 

Kisah Para Rasul 19:26

19:26 And you see and hear that this Paul has persuaded ²⁷  and turned away ²⁸  a large crowd, ²⁹  not only in Ephesus ³⁰  but in practically all of the province of Asia, ³¹  by saying ³²  that gods made by hands are not gods at all. ³³ 

[1:3]  ¹ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ³ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[3:16]  ⁴ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn Or “in full view.”

[7:5]  ⁹ tn Grk “And he.” 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.

[7:5]  ¹⁰ tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.

[7:5]  ¹¹ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ¹² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ¹³ sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.

[7:5]  ¹⁴ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[7:10]  ¹⁵ tn Or “appointed.” See Gen 41:41-43.

[10:41]  ¹⁶ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ¹⁷ sn Ate and drank. See Luke 24:35-49.

[13:27]  ¹⁸ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ¹⁹ tn Grk “this one.”

[13:27]  ²⁰ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ²¹ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ²² tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[14:17]  ²³ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ²⁴ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ²⁵ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ²⁶ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[19:26]  ²⁷ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ²⁸ tn Or “misled.”

[19:26]  ²⁹ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ³⁰ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ³¹ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ³² tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ³³ tn The words “at all” are not in the Greek text but are implied.

[19:26]  sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.