Kisah Para Rasul 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ¹  from the mountain ²  called the Mount of Olives ³  (which is near Jerusalem, a Sabbath day’s journey ⁴  away).

Kisah Para Rasul 2:7

2:7 Completely baffled, they said, ⁵  “Aren’t ⁶  all these who are speaking Galileans?

Kisah Para Rasul 2:42

The Fellowship of the Early Believers

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, ⁷  to the breaking of bread and to prayer. ⁸ 

Kisah Para Rasul 4:18

4:18 And they called them in and ordered ⁹  them not to speak or teach at all in the name ¹⁰  of 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”), ¹¹ 

Kisah Para Rasul 5:22

5:22 But the officers ¹²  who came for them ¹³  did not find them in the prison, so they returned and reported, ¹⁴ 

Kisah Para Rasul 6:6

6:6 They stood these men before the apostles, who prayed ¹⁵  and placed ¹⁶  their hands on them.

Kisah Para Rasul 7:54

Stephen is Killed

7:54 When they heard these things, they became furious ¹⁷  and ground their teeth ¹⁸  at him.

Kisah Para Rasul 9:1

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ¹⁹  to murder ²⁰  the Lord’s disciples, went to the high priest

Kisah Para Rasul 9:25

9:25 But his disciples took him at night and let him down through an opening ²¹  in the wall by lowering him in a basket. ²² 

Kisah Para Rasul 11:30

11:30 They did so, ²³  sending their financial aid ²⁴  to the elders by Barnabas and Saul.

Kisah Para Rasul 13:40

13:40 Watch out, ²⁵  then, that what is spoken about by ²⁶  the prophets does not happen to you:

Kisah Para Rasul 20:2

20:2 After he had gone through those regions ²⁷  and spoken many words of encouragement ²⁸  to the believers there, ²⁹  he came to Greece, ³⁰ 

Kisah Para Rasul 21:18

21:18 The next day Paul went in with us to see James, and all the elders were there. ³¹ 

Kisah Para Rasul 26:9

26:9 Of course, ³²  I myself was convinced ³³  that it was necessary to do many things hostile to the name of Jesus the Nazarene.

Kisah Para Rasul 27:11

27:11 But the centurion ³⁴  was more convinced ³⁵  by the captain ³⁶  and the ship’s owner than by what Paul said. ³⁷ 

Kisah Para Rasul 27:18

27:18 The next day, because we were violently battered by the storm, ³⁸  they began throwing the cargo overboard, ³⁹ 

[1:12]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ² tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ³ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ⁴ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[2:7]  ⁵ tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

[2:7]  ⁶ tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:42]  ⁷ sn Fellowship refers here to close association involving mutual involvement and relationships.

[2:42]  ⁸ tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

[4:18]  ⁹ tn Or “commanded.”

[4:18]  ¹⁰ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[4:36]  ¹¹ 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.

[5:22]  ¹² tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).

[5:22]  ¹³ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ¹⁴ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[6:6]  ¹⁵ tn Literally this is a participle in the Greek text (προσευξάμενοι, proseuxamenoi). It could be translated as a finite verb (“and they prayed and placed their hands on them”) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.

[6:6]  sn Who prayed. The prayer indicates their acceptance and commissioning for ministry (cf. Deut 34:9).

[6:6]  ¹⁶ tn Or “laid.”

[7:54]  ¹⁷ tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).

[7:54]  ¹⁸ tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.

[9:1]  ¹⁹ tn Or “Saul, making dire threats.”

[9:1]  ²⁰ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[9:25]  ²¹ tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  ²² tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[11:30]  ²³ tn Grk “Judea, which they did.” The relative pronoun was omitted 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.

[11:30]  ²⁴ tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:40]  ²⁵ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  ²⁶ tn Or “in.”

[20:2]  ²⁷ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ²⁸ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ²⁹ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ³⁰ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[21:18]  ³¹ tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”

[21:18]  sn All the elders were there. This meeting shows how the Jerusalem church still regarded Paul and his mission with favor, but also with some concerns because of the rumors circulating about his actions.

[26:9]  ³² 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]  ³³ 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.”

[27:11]  ³⁴ sn See the note on the word centurion in 10:1.

[27:11]  ³⁵ tn Or “persuaded.”

[27:11]  ³⁶ tn BDAG 456 s.v. κυβερνήτης 1 has “one who is responsible for the management of a ship, shipmaster…W. ναύκληρος, the ‘shipowner’…Ac 27:11” See further L. Casson, Ships and Seamanship in the Ancient World, 316-18.

[27:11]  ³⁷ tn Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation.

[27:11]  sn More convinced by the captain and the ship’s owner than by what Paul said. The position taken by the centurion was logical, since he was following “professional” advice. But this was not a normal voyage.

[27:18]  ³⁸ tn BDAG 980 s.v. σφόδρῶς states, “very much, greatly, violently…σφ. χειμάζεσθαι be violently beaten by a storm Ac 27:18.”

[27:18]  ³⁹ tn Or “jettisoning [the cargo]” (a nautical technical term). The words “the cargo” 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.

[27:18]  sn The desperation of the sailors in throwing the cargo overboard is reminiscent of Jonah 1:5. At this point they were only concerned with saving themselves.