Kisah Para Rasul 2:2

2:2 Suddenly ¹  a sound ²  like a violent wind blowing ³  came from heaven ⁴  and filled the entire house where they were sitting.

Kisah Para Rasul 2:34

2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ⁵  at my right hand

Kisah Para Rasul 3:15

3:15 You killed ⁶  the Originator ⁷  of life, whom God raised ⁸  from the dead. To this fact we are witnesses! ⁹ 

Kisah Para Rasul 5:26

5:26 Then the commander ¹⁰  of the temple guard ¹¹  went with the officers ¹²  and brought the apostles ¹³  without the use of force ¹⁴  (for they were afraid of being stoned by the people). ¹⁵ 

Kisah Para Rasul 6:13

6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ¹⁶  and the law. ¹⁷ 

Kisah Para Rasul 7:25

7:25 He thought his own people ¹⁸  would understand that God was delivering them ¹⁹  through him, ²⁰  but they did not understand. ²¹ 

Kisah Para Rasul 7:29

7:29 When the man said this, ²²  Moses fled and became a foreigner ²³  in the land of Midian, where he became the father of two sons.

Kisah Para Rasul 12:12

12:12 When Peter ²⁴  realized this, he went to the house of Mary, the mother of John Mark, ²⁵  where many people had gathered together and were praying.

Kisah Para Rasul 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ²⁶  and began to teach the brothers, “Unless you are circumcised ²⁷  according to the custom of Moses, you cannot be saved.”

Kisah Para Rasul 15:24

15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ²⁸  you, upsetting ²⁹  your minds ³⁰  by what they said, ³¹ 

Kisah Para Rasul 16:13

16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down ³²  and began to speak ³³  to the women ³⁴  who had assembled there. ³⁵ 

Kisah Para Rasul 17:27

17:27 so that they would search for God and perhaps grope around ³⁶  for him and find him, ³⁷  though he is ³⁸  not far from each one of us.

Kisah Para Rasul 18:7

18:7 Then Paul ³⁹  left ⁴⁰  the synagogue ⁴¹  and went to the house of a person named Titius Justus, a Gentile who worshiped God, ⁴²  whose house was next door to the synagogue.

Kisah Para Rasul 18:15

18:15 but since it concerns points of disagreement ⁴³  about words and names and your own law, settle ⁴⁴  it yourselves. I will not be ⁴⁵  a judge of these things!”

Kisah Para Rasul 20:6

20:6 We ⁴⁶  sailed away from Philippi ⁴⁷  after the days of Unleavened Bread, ⁴⁸  and within five days ⁴⁹  we came to the others ⁵⁰  in Troas, ⁵¹  where we stayed for seven days.

Kisah Para Rasul 22:18

22:18 and saw the Lord ⁵²  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’

Kisah Para Rasul 23:12

The Plot to Kill Paul

23:12 When morning came, ⁵³  the Jews formed ⁵⁴  a conspiracy ⁵⁵  and bound themselves with an oath ⁵⁶  not to eat or drink anything ⁵⁷  until they had killed Paul.

Kisah Para Rasul 23:14

23:14 They ⁵⁸  went ⁵⁹  to the chief priests ⁶⁰  and the elders and said, “We have bound ourselves with a solemn oath ⁶¹  not to partake ⁶²  of anything until we have killed Paul.

Kisah Para Rasul 24:11

24:11 As you can verify ⁶³  for yourself, not more than twelve days ago ⁶⁴  I went up to Jerusalem ⁶⁵  to worship.

Kisah Para Rasul 24:18

24:18 which I was doing when they found me in the temple, ritually purified, ⁶⁶  without a crowd or a disturbance. ⁶⁷ 

Kisah Para Rasul 25:15

25:15 When I was in Jerusalem, ⁶⁸  the chief priests and the elders of the Jews informed ⁶⁹  me about him, ⁷⁰  asking for a sentence of condemnation ⁷¹  against him.

Kisah Para Rasul 25:21

25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ⁷²  I ordered him to be kept under guard until I could send him to Caesar.” ⁷³ 

Kisah Para Rasul 27:31

27:31 Paul said to the centurion ⁷⁴  and the soldiers, “Unless these men stay with the ship, you ⁷⁵  cannot be saved.”

[2:2]  ¹ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ² tn Or “a noise.”

[2:2]  ³ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ⁴ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[2:34]  ⁵ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[3:15]  ⁶ tn Or “You put to death.”

[3:15]  ⁷ tn Or “Founder,” “founding Leader.”

[3:15]  ⁸ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ⁹ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[5:26]  ¹⁰ tn Or “captain.”

[5:26]  ¹¹ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ¹² tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ¹³ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ¹⁴ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ¹⁵ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[6:13]  ¹⁶ sn This holy place is a reference to the temple.

[6:13]  ¹⁷ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[7:25]  ¹⁸ tn Grk “his brothers.”

[7:25]  ¹⁹ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ²⁰ tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ²¹ sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.

[7:29]  ²² tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.

[7:29]  ²³ tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.

[12:12]  ²⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[12:12]  ²⁵ tn Grk “John who was also called Mark.”

[12:12]  sn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39.

[15:1]  ²⁶ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ²⁷ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:1]  sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

[15:24]  ²⁸ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

[15:24]  ²⁹ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ³⁰ tn Grk “souls.”

[15:24]  ³¹ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[16:13]  ³² tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

[16:13]  ³³ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ³⁴ sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

[16:13]  ³⁵ tn The word “there” is not in the Greek text, but is implied.

[17:27]  ³⁶ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ³⁷ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ³⁸ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[18:7]  ³⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:7]  ⁴⁰ tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.

[18:7]  ⁴¹ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

[18:7]  ⁴² tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[18:7]  sn Here yet another Gentile is presented as responsive to Paul’s message in Acts.

[18:15]  ⁴³ tn Or “dispute.”

[18:15]  ⁴⁴ tn Grk “see to it” (an idiom).

[18:15]  ⁴⁵ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[20:6]  ⁴⁶ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[20:6]  ⁴⁷ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ⁴⁸ sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).

[20:6]  ⁴⁹ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ⁵⁰ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ⁵¹ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).

[22:18]  ⁵² tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[23:12]  ⁵³ tn Grk “when it was day.”

[23:12]  ⁵⁴ tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

[23:12]  ⁵⁵ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

[23:12]  ⁵⁶ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[23:12]  ⁵⁷ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[23:14]  ⁵⁸ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ⁵⁹ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ⁶⁰ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ⁶¹ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ⁶² tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[24:11]  ⁶³ tn BDAG 369 s.v. ἐπιγινώσκω 2.c has “notice, perceive, learn of, ascertain…Also as legal t.t. ascertain (2 Macc 14:9) τὶ Ac 23:28; cp. 24:8. W. ὅτι foll. Ac 24:11.” “Verify” is an English synonym for “ascertain.”

[24:11]  ⁶⁴ tn Grk “it is not more than twelve days from when.” This has been simplified to “not more than twelve days ago.”

[24:11]  sn Part of Paul’s defense is that he would not have had time to organize a revolt, since he had arrived in Jerusalem not more than twelve days ago.

[24:11]  ⁶⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:18]  ⁶⁶ 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]  ⁶⁷ tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[25:15]  ⁶⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:15]  ⁶⁹ tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges…ἐ. περί τινος concerning someone 25:15.”

[25:15]  ⁷⁰ tn Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri Jou] occurs in the Greek text).

[25:15]  ⁷¹ tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”

[25:21]  ⁷² tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”

[25:21]  ⁷³ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[27:31]  ⁷⁴ sn See the note on the word centurion in 10:1.

[27:31]  ⁷⁵ sn The pronoun you is plural in Greek.