Kisah Para Rasul 4:7

4:7 After ¹  making Peter and John ²  stand in their midst, they began to inquire, “By what power or by what name ³  did you do this?”

Kisah Para Rasul 5:38

5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ⁴  it will come to nothing, ⁵ 

Kisah Para Rasul 9:13

9:13 But Ananias replied, ⁶  “Lord, I have heard from many people ⁷  about this man, how much harm he has done to your saints in Jerusalem,

Kisah Para Rasul 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ⁸  to carry my name before Gentiles and kings and the people of Israel. ⁹ 

Kisah Para Rasul 10:39

10:39 We ¹⁰  are witnesses of all the things he did both in Judea ¹¹  and in Jerusalem. ¹²  They ¹³  killed him by hanging him on a tree, ¹⁴ 

Kisah Para Rasul 13:36

13:36 For David, after he had served ¹⁵  God’s purpose in his own generation, died, ¹⁶  was buried with his ancestors, ¹⁷  and experienced ¹⁸  decay,

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ¹⁹  all the things God ²⁰  had done with them, and that he had opened a door ²¹  of faith for the Gentiles.

Kisah Para Rasul 15:4

15:4 When they arrived in Jerusalem, they were received ²²  by the church and the apostles and the elders, and they reported ²³  all the things God had done with them. ²⁴ 

Kisah Para Rasul 23:27

23:27 This man was seized ²⁵  by the Jews and they were about to kill him, ²⁶  when I came up ²⁷  with the detachment ²⁸  and rescued him, because I had learned that he was ²⁹  a Roman citizen. ³⁰ 

[4:7]  ¹ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ² tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ³ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[5:38]  ⁴ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ⁵ tn Or “it will be put to an end.”

[9:13]  ⁶ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ⁷ tn The word “people” is not in the Greek text, but is implied.

[9:15]  ⁸ tn Or “tool.”

[9:15]  ⁹ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[10:39]  ¹⁰ tn Grk “And we.” 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.

[10:39]  ¹¹ tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).

[10:39]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ¹³ tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:39]  ¹⁴ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[13:36]  ¹⁵ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ¹⁶ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ¹⁷ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ¹⁸ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[14:27]  ¹⁹ tn Or “announced.”

[14:27]  ²⁰ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ²¹ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[15:4]  ²² tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ²³ tn Or “announced.”

[15:4]  ²⁴ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[23:27]  ²⁵ tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.

[23:27]  ²⁶ tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.

[23:27]  ²⁷ tn Or “approached.”

[23:27]  ²⁸ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:27]  ²⁹ tn In Greek this is a present tense retained in indirect discourse.

[23:27]  ³⁰ tn The word “citizen” is supplied here for emphasis and clarity.

[23:27]  sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.