Kisah Para Rasul 2:11

2:11 both Jews and proselytes, ¹  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ² 

Kisah Para Rasul 2:30

2:30 So then, because ³  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ⁴  on his throne, ⁵ 

Kisah Para Rasul 5:39

5:39 but if ⁶  it is from God, you will not be able to stop them, or you may even be found ⁷  fighting against God.” He convinced them, ⁸ 

Kisah Para Rasul 7:29

7:29 When the man said this, ⁹  Moses fled and became a foreigner ¹⁰  in the land of Midian, where he became the father of two sons.

Kisah Para Rasul 8:34

8:34 Then the eunuch said ¹¹  to Philip, “Please tell me, ¹²  who is the prophet saying this about – himself or someone else?” ¹³ 

Kisah Para Rasul 11:16

11:16 And I remembered the word of the Lord, ¹⁴  as he used to say, ¹⁵  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ¹⁶ 

Kisah Para Rasul 12:8

12:8 The angel said to him, “Fasten your belt ¹⁷  and put on your sandals.” Peter ¹⁸  did so. Then the angel ¹⁹  said to him, “Put on your cloak ²⁰  and follow me.”

Kisah Para Rasul 13:8

13:8 But the magician Elymas ²¹  (for that is the way his name is translated) ²²  opposed them, trying to turn the proconsul ²³  away from the faith.

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ²⁴  him, ²⁵  and they fulfilled the sayings ²⁶  of the prophets that are read every Sabbath by condemning ²⁷  him. ²⁸ 

Kisah Para Rasul 13:42

13:42 As Paul and Barnabas ²⁹  were going out, ³⁰  the people ³¹  were urging ³²  them to speak about these things ³³  on the next Sabbath.

Kisah Para Rasul 17:11

17:11 These Jews ³⁴  were more open-minded ³⁵  than those in Thessalonica, ³⁶  for they eagerly ³⁷  received ³⁸  the message, examining ³⁹  the scriptures carefully every day ⁴⁰  to see if these things were so.

Kisah Para Rasul 22:26

22:26 When the centurion ⁴¹  heard this, ⁴²  he went to the commanding officer ⁴³  and reported it, ⁴⁴  saying, “What are you about to do? ⁴⁵  For this man is a Roman citizen.” ⁴⁶ 

Kisah Para Rasul 23:22

23:22 Then the commanding officer ⁴⁷  sent the young man away, directing him, ⁴⁸  “Tell no one that you have reported ⁴⁹  these things to me.”

[2:11]  ¹ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ² tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[2:30]  ³ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ⁴ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ⁵ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[5:39]  ⁶ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ⁷ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ⁸ tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[7:29]  ⁹ tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.

[7:29]  ¹⁰ tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.

[8:34]  ¹¹ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ¹² tn Grk “I beg you,” “I ask you.”

[8:34]  ¹³ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[11:16]  ¹⁴ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[11:16]  ¹⁵ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ¹⁶ sn John…Spirit. This remark repeats Acts 1:5.

[12:8]  ¹⁷ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ¹⁸ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ¹⁹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ²⁰ tn Or “outer garment.”

[13:8]  ²¹ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ²² sn A parenthetical note by the author.

[13:8]  ²³ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:27]  ²⁴ 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]  ²⁵ tn Grk “this one.”

[13:27]  ²⁶ 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]  ²⁷ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ²⁸ 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.

[13:42]  ²⁹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ³⁰ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ³¹ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ³² tn Or “begging,” “inviting.”

[13:42]  ³³ tn Or “matters.”

[17:11]  ³⁴ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ³⁵ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ³⁶ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ³⁷ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ³⁸ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ³⁹ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁴⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[22:26]  ⁴¹ sn See the note on the word centurion in 10:1.

[22:26]  ⁴² tn The word “this” 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.

[22:26]  ⁴³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ⁴⁴ tn The word “it” 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.

[22:26]  ⁴⁵ tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”

[22:26]  ⁴⁶ tn The word “citizen” is supplied here for emphasis and clarity.

[23:22]  ⁴⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:22]  ⁴⁸ tn BDAG 760 s.v. παραγγέλλω has “to make an announcement about someth. that must be done, give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles…παραγγέλλειν w. an inf. and μή comes to mean forbid to do someth.: π. τινί w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22.” However, if the direct discourse which follows is to be retained in the translation, a different translation must be used since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.

[23:22]  ⁴⁹ tn On this verb, see BDAG 325-26 s.v. ἐμφανίζω 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.