Kisah Para Rasul 1:8

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ¹  of the earth.”

Kisah Para Rasul 2:22

2:22 “Men of Israel, ²  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ³  wonders, and miraculous signs ⁴  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 2:29

2:29 “Brothers, ⁵  I can speak confidently ⁶  to you about our forefather ⁷  David, that he both died and was buried, and his tomb is with us to this day.

Kisah Para Rasul 3:22

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ⁸  him in everything he tells you. ⁹ 

Kisah Para Rasul 7:43

7:43 But you took along the tabernacle ¹⁰  of Moloch ¹¹  and the star of the ¹²  god Rephan, ¹³  the images you made to worship, but I will deport ¹⁴  you beyond Babylon.’ ¹⁵ 

Kisah Para Rasul 19:13

19:13 But some itinerant ¹⁶  Jewish exorcists tried to invoke the name ¹⁷  of the Lord Jesus over those who were possessed by ¹⁸  evil spirits, saying, “I sternly warn ¹⁹  you by Jesus whom Paul preaches.”

Kisah Para Rasul 20:28

20:28 Watch out for ²⁰  yourselves and for all the flock of which ²¹  the Holy Spirit has made you overseers, ²²  to shepherd the church of God ²³  that he obtained ²⁴  with the blood of his own Son. ²⁵ 

Kisah Para Rasul 20:32

20:32 And now I entrust ²⁶  you to God and to the message ²⁷  of his grace. This message ²⁸  is able to build you up and give you an inheritance among all those who are sanctified.

Kisah Para Rasul 23:15

23:15 So now you and the council ²⁹  request the commanding officer ³⁰  to bring him down to you, as if you were going to determine ³¹  his case ³²  by conducting a more thorough inquiry. ³³  We are ready to kill him ³⁴  before he comes near this place.” ³⁵ 

[1:8]  ¹ tn Or “to the ends.”

[2:22]  ² tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ³ tn Or “miraculous deeds.”

[2:22]  ⁴ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[2:29]  ⁵ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ⁶ sn Peter’s certainty is based on well-known facts.

[2:29]  ⁷ tn Or “about our noted ancestor,” “about the patriarch.”

[3:22]  ⁸ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ⁹ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[7:43]  ¹⁰ tn Or “tent.”

[7:43]  sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).

[7:43]  ¹¹ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ¹² tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ¹³ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ¹⁴ tn Or “I will make you move.”

[7:43]  ¹⁵ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[19:13]  ¹⁶ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ¹⁷ tn Grk “to name the name.”

[19:13]  ¹⁸ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ¹⁹ sn The expression I sternly warn you means “I charge you as under oath.”

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

[20:28]  ²¹ tn Grk “in which.”

[20:28]  ²² 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]  ²³ 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]  ²⁴ tn Or “acquired.”

[20:28]  ²⁵ 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).

[20:32]  ²⁶ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ²⁷ tn Grk “word.”

[20:32]  ²⁸ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[23:15]  ²⁹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ³⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ³¹ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ³² tn Grk “determine the things about him.”

[23:15]  ³³ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ³⁴ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ³⁵ tn The words “this place” are not in the Greek text, but are implied.