Kisah Para Rasul 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ¹  that God has made this Jesus whom you crucified ²  both Lord ³  and Christ.” ⁴ 

Kisah Para Rasul 4:2

4:2 angry ⁵  because they were teaching the people and announcing ⁶  in Jesus the resurrection of the dead.

Kisah Para Rasul 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ⁷  and wonders through the name of your holy servant Jesus.”

Kisah Para Rasul 4:36

4:36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), ⁸ 

Kisah Para Rasul 13:6

13:6 When they had crossed over ⁹  the whole island as far as Paphos, ¹⁰  they found a magician, a Jewish false prophet named Bar-Jesus, ¹¹ 

Kisah Para Rasul 16:20

16:20 When ¹²  they had brought them ¹³  before the magistrates, they said, “These men are throwing our city into confusion. ¹⁴  They are ¹⁵  Jews

Kisah Para Rasul 21:33

21:33 Then the commanding officer ¹⁶  came up and arrested ¹⁷  him and ordered him to be tied up with two chains; ¹⁸  he ¹⁹  then asked who he was and what ²⁰  he had done.

Kisah Para Rasul 24:18

24:18 which I was doing when they found me in the temple, ritually purified, ²¹  without a crowd or a disturbance. ²² 

Kisah Para Rasul 26:9

26:9 Of course, ²³  I myself was convinced ²⁴  that it was necessary to do many things hostile to the name of Jesus the Nazarene.

[2:36]  ¹ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ² 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]  ³ 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]  ⁴ 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.

[4:2]  ⁵ tn Or “greatly annoyed,” “provoked.”

[4:2]  ⁶ tn Or “proclaiming.”

[4:30]  ⁷ tn The miraculous nature of these signs is implied in the context.

[4:36]  ⁸ sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.

[13:6]  ⁹ tn Or “had passed through,” “had traveled through.”

[13:6]  ¹⁰ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ¹¹ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[16:20]  ¹² tn Grk “And when.” 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.

[16:20]  ¹³ tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”

[16:20]  ¹⁴ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ¹⁵ tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.

[21:33]  ¹⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33]  ¹⁷ tn Grk “seized.”

[21:33]  ¹⁸ tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33]  ¹⁹ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

[21:33]  ²⁰ tn Grk “and what it is”; this has been simplified to “what.”

[24:18]  ²¹ sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

[24:18]  ²² tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[26:9]  ²³ tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”

[26:9]  ²⁴ tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”