Kisah Para Rasul 2:15

2:15 In spite of what you think, these men are not drunk, ¹  for it is only nine o’clock in the morning. ² 

Kisah Para Rasul 3:20

3:20 so that times of refreshing ³  may come from the presence of the Lord, ⁴  and so that he may send the Messiah ⁵  appointed ⁶  for you – that is, Jesus.

Kisah Para Rasul 4:28

4:28 to do as much as your power ⁷  and your plan ⁸  had decided beforehand ⁹  would happen.

Kisah Para Rasul 8:22

8:22 Therefore repent of this wickedness of yours, and pray to the Lord ¹⁰  that he may perhaps forgive you for the intent of your heart. ¹¹ 

Kisah Para Rasul 8:37

8:37 [[EMPTY]] ¹² 

Kisah Para Rasul 11:2

11:2 So when Peter went up to Jerusalem, ¹³  the circumcised believers ¹⁴  took issue with ¹⁵  him,

Kisah Para Rasul 14:18

14:18 Even by saying ¹⁶  these things, they scarcely persuaded ¹⁷  the crowds not to offer sacrifice to them.

Kisah Para Rasul 15:26

15:26 who ¹⁸  have risked their lives ¹⁹  for the name of our Lord Jesus Christ. ²⁰ 

Kisah Para Rasul 15:35

15:35 But Paul and Barnabas remained in Antioch, ²¹  teaching and proclaiming (along with many others) ²²  the word of the Lord. ²³ 

Kisah Para Rasul 17:14

17:14 Then the brothers sent Paul away to the coast ²⁴  at once, but Silas and Timothy remained in Berea. ²⁵ 

Kisah Para Rasul 22:16

22:16 And now what are you waiting for? ²⁶  Get up, ²⁷  be baptized, and have your sins washed away, ²⁸  calling on his name.’ ²⁹ 

[2:15]  ¹ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ² tn Grk “only the third hour.”

[3:20]  ³ tn Or “relief.”

[3:20]  sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.

[3:20]  ⁴ tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA²⁷, UBS⁴).

[3:20]  ⁵ tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:20]  sn He may send the Messiah appointed for you – that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.

[3:20]  ⁶ tn Or “designated in advance.”

[4:28]  ⁷ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ⁸ tn Or “purpose,” “will.”

[4:28]  ⁹ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[8:22]  ¹⁰ tn Or “and implore the Lord.”

[8:22]  ¹¹ tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[8:37]  ¹² tc A few later mss (E 36 323 453 945 1739 1891 pc) add, with minor variations, 8:37 “He said to him, ‘If you believe with your whole heart, you may.’ He replied, ‘I believe that Jesus Christ is the Son of God.’” Verse 37 is lacking in {Ì^45,74 א A B C 33 614 vg sy^p,h co}. It is clearly not a part of the original text of Acts. The variant is significant in showing how some in the early church viewed a confession of faith. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[11:2]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ¹⁴ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ¹⁵ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[14:18]  ¹⁶ tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18]  ¹⁷ tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.

[15:26]  ¹⁸ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  ¹⁹ tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  ²⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:35]  ²¹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:35]  ²² sn This is a parenthetical note by the author.

[15:35]  ²³ 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; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 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.

[17:14]  ²⁴ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ²⁵ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[22:16]  ²⁶ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ²⁷ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ²⁸ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ²⁹ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.