Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ¹  to all who live in Jerusalem that a notable miraculous sign ²  has come about through them, ³  and we cannot deny it.

Kisah Para Rasul 4:33

4:33 With ⁴  great power the apostles were giving testimony ⁵  to the resurrection of the Lord Jesus, and great grace was on them all.

Kisah Para Rasul 9:22

9:22 But Saul became more and more capable, ⁶  and was causing consternation ⁷  among the Jews who lived in Damascus by proving ⁸  that Jesus ⁹  is the Christ. ¹⁰ 

Kisah Para Rasul 16:23

16:23 After they had beaten them severely, ¹¹  they threw them into prison and commanded ¹²  the jailer to guard them securely.

Kisah Para Rasul 18:14

18:14 But just as Paul was about to speak, ¹³  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ¹⁴  I would have been justified in accepting the complaint ¹⁵  of you Jews, ¹⁶ 

Kisah Para Rasul 19:32

19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ¹⁷ 

Kisah Para Rasul 20:10

20:10 But Paul went down, ¹⁸  threw himself ¹⁹  on the young man, ²⁰  put his arms around him, ²¹  and said, “Do not be distressed, for he is still alive!” ²² 

Kisah Para Rasul 20:21

20:21 testifying ²³  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ²⁴ 

Kisah Para Rasul 24:22

24:22 Then Felix, ²⁵  who understood the facts ²⁶  concerning the Way ²⁷  more accurately, ²⁸  adjourned their hearing, ²⁹  saying, “When Lysias the commanding officer comes down, I will decide your case.” ³⁰ 

Kisah Para Rasul 26:7

26:7 a promise ³¹  that our twelve tribes hope to attain as they earnestly serve God ³²  night and day. Concerning this hope the Jews are accusing me, ³³  Your Majesty! ³⁴ 

[4:16]  ¹ tn Or “evident.”

[4:16]  ² tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ³ tn Or “has been done by them.”

[4:33]  ⁴ tn Grk “And with.” 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.

[4:33]  ⁵ tn Or “were witnessing.”

[9:22]  ⁶ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ⁷ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ⁸ tn Or “by showing for certain.”

[9:22]  ⁹ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ¹⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:22]  sn See the note on Christ in 2:31.

[16:23]  ¹¹ tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”

[16:23]  ¹² tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[18:14]  ¹³ tn Grk “about to open his mouth” (an idiom).

[18:14]  ¹⁴ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ¹⁵ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ¹⁶ tn Grk “accepting your complaint, O Jews.”

[19:32]  ¹⁷ tn Or “had assembled.”

[20:10]  ¹⁸ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ¹⁹ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ²⁰ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ²¹ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ²² tn Grk “for his life is in him” (an idiom).

[20:21]  ²³ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ²⁴ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:21]  sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.

[24:22]  ²⁵ sn See the note on Antonius Felix in 23:24.

[24:22]  ²⁶ tn Grk “the things.”

[24:22]  ²⁷ tn That is, concerning Christianity.

[24:22]  ²⁸ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ²⁹ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ³⁰ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[26:7]  ³¹ tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7]  ³² tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7]  ³³ tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7]  ³⁴ tn Grk “O King!”