Kisah Para Rasul 8:15

8:15 These two ¹  went down and prayed for them so that they would receive the Holy Spirit.

Kisah Para Rasul 8:19

8:19 saying, “Give me this power ²  too, so that everyone I place my hands on may receive the Holy Spirit.”

Kisah Para Rasul 8:22

8:22 Therefore repent of this wickedness of yours, and pray to the Lord ³  that he may perhaps forgive you for the intent of your heart. ⁴ 

Kisah Para Rasul 10:35

10:35 but in every nation ⁵  the person who fears him ⁶  and does what is right ⁷  is welcomed before him.

Kisah Para Rasul 13:35

13:35 Therefore he also says in another psalm, ⁸  ‘You will not permit your Holy One ⁹  to experience ¹⁰  decay.’ ¹¹ 

Kisah Para Rasul 16:28

16:28 But Paul called out loudly, ¹²  “Do not harm yourself, ¹³  for we are all here!”

Kisah Para Rasul 20:17

20:17 From Miletus ¹⁴  he sent a message ¹⁵  to Ephesus, telling the elders of the church to come to him. ¹⁶ 

Kisah Para Rasul 21:35

21:35 When he came to the steps, Paul ¹⁷  had to be carried ¹⁸  by the soldiers because of the violence ¹⁹  of the mob,

Kisah Para Rasul 23:24

23:24 and provide mounts for Paul to ride ²⁰  so that he may be brought safely to Felix ²¹  the governor.” ²² 

Kisah Para Rasul 24:4

24:4 But so that I may not delay ²³  you any further, I beg ²⁴  you to hear us briefly ²⁵  with your customary graciousness. ²⁶ 

Kisah Para Rasul 24:20

24:20 Or these men here ²⁷  should tell what crime ²⁸  they found me guilty of ²⁹  when I stood before the council, ³⁰ 

Kisah Para Rasul 26:12

26:12 “While doing this very thing, ³¹  as I was going ³²  to Damascus with authority and complete power ³³  from the chief priests,

Kisah Para Rasul 28:5

28:5 However, ³⁴  Paul ³⁵  shook ³⁶  the creature off into the fire and suffered no harm.

[8:15]  ¹ tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.

[8:19]  ² tn Or “ability”; Grk “authority.”

[8:22]  ³ tn Or “and implore the Lord.”

[8:22]  ⁴ 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.

[10:35]  ⁵ sn See Luke 24:47.

[10:35]  ⁶ tn Or “shows reverence for him.”

[10:35]  ⁷ tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[10:35]  sn Note how faith and response are linked here by the phrase and does what is right.

[13:35]  ⁸ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ⁹ tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

[13:35]  ¹⁰ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[13:35]  ¹¹ sn A quotation from Ps 16:10.

[16:28]  ¹² tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.

[16:28]  ¹³ sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.

[20:17]  ¹⁴ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ¹⁵ tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[20:17]  ¹⁶ tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”

[21:35]  ¹⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35]  ¹⁸ sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.

[21:35]  ¹⁹ tn This refers to mob violence (BDAG 175 s.v. βία b).

[23:24]  ²⁰ tn Grk “provide mounts to put Paul on.”

[23:24]  sn Mounts for Paul to ride. The fact they were riding horses indicates they wanted everyone to move as quickly as possible.

[23:24]  ²¹ sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in a.d. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus (History 5.9) Felix “reveled in cruelty and lust, and wielded the power of a king with the mind of a slave.”

[23:24]  ²² tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[24:4]  ²³ tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”

[24:4]  ²⁴ tn Or “request.”

[24:4]  ²⁵ tn This term is another NT hapax legomenon (BDAG 976 s.v. συντόμως 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.

[24:4]  ²⁶ tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”

[24:20]  ²⁷ tn Grk “these [men] themselves.”

[24:20]  ²⁸ tn Or “unrighteous act.”

[24:20]  ²⁹ tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”

[24:20]  ³⁰ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[26:12]  ³¹ tn Grk “in which [activity].” Due to the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 in the translation. The referent of the relative pronoun (“which”) was specified as “this very thing” for clarity.

[26:12]  ³² tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12]  ³³ tn L&N 37.40 s.v. ἐπιτροπή states, “the full authority to carry out an assignment or commission – ‘authority, complete power.’ πορευόμενος εἰς τὴν Δαμασκὸν μετ᾿ ἐξουσίας καὶ ἐπιτροπῆς τῶν ἀρχιερέων ‘going to Damascus with authority and complete power from the high priests’ Ac 26:12. In Ac 26:12 the combination of ἐξουσία and ἐπιτροπή serves to reinforce the sense of complete authority.”

[28:5]  ³⁴ tn BDAG 737 s.v. οὖν 4 indicates the particle has an adversative sense here: “but, however.”

[28:5]  ³⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:5]  ³⁶ tn Grk “shaking the creature off…he suffered no harm.” The participle ἀποτινάξας (apotinaxa") has been translated as a finite verb due to requirements of contemporary English style.