Kisah Para Rasul 1:18

1:18 (Now this man Judas ¹  acquired a field with the reward of his unjust deed, ²  and falling headfirst ³  he burst open in the middle and all his intestines ⁴  gushed out.

Kisah Para Rasul 2:2

2:2 Suddenly ⁵  a sound ⁶  like a violent wind blowing ⁷  came from heaven ⁸  and filled the entire house where they were sitting.

Kisah Para Rasul 2:25

2:25 For David says about him,

‘I saw the Lord always in front of me, ⁹ 

for he is at my right hand so that I will not be shaken.

Kisah Para Rasul 2:30

2:30 So then, because ¹⁰  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ¹¹  on his throne, ¹² 

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 ¹³  at my right hand

Kisah Para Rasul 3:15

3:15 You killed ¹⁴  the Originator ¹⁵  of life, whom God raised ¹⁶  from the dead. To this fact we are witnesses! ¹⁷ 

Kisah Para Rasul 6:9

6:9 But some men from the Synagogue ¹⁸  of the Freedmen (as it was called), ¹⁹  both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, ²⁰  stood up and argued with Stephen.

Kisah Para Rasul 7:3

7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ ²¹ 

Kisah Para Rasul 7:37

7:37 This is the Moses who said to the Israelites, ²²  ‘God will raise up for you a prophet like me from among your brothers.’ ²³ 

Kisah Para Rasul 7:55-56

7:55 But Stephen, ²⁴  full ²⁵  of the Holy Spirit, looked intently ²⁶  toward heaven and saw the glory of God, and Jesus standing ²⁷  at the right hand of God. 7:56 “Look!” he said. ²⁸  “I see the heavens opened, and the Son of Man standing at the right hand of God!”

Kisah Para Rasul 10:45

10:45 The ²⁹  circumcised believers ³⁰  who had accompanied Peter were greatly astonished ³¹  that ³²  the gift of the Holy Spirit ³³  had been poured out ³⁴  even on the Gentiles,

Kisah Para Rasul 13:21

13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled ³⁵  forty years.

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ³⁶  from the dead, never ³⁷  again to be ³⁸  in a state of decay, God ³⁹  has spoken in this way: ‘I will give you ⁴⁰  the holy and trustworthy promises ⁴¹  made to David.’ ⁴² 

Kisah Para Rasul 15:21

15:21 For Moses has had those who proclaim him in every town from ancient times, ⁴³  because he is read aloud ⁴⁴  in the synagogues ⁴⁵  every Sabbath.”

Kisah Para Rasul 19:25

19:25 He gathered ⁴⁶  these ⁴⁷  together, along with the workmen in similar trades, ⁴⁸  and said, “Men, you know that our prosperity ⁴⁹  comes from this business.

Kisah Para Rasul 19:33-34

19:33 Some of the crowd concluded ⁵⁰  it was about ⁵¹  Alexander because the Jews had pushed him to the front. ⁵²  Alexander, gesturing ⁵³  with his hand, was wanting to make a defense ⁵⁴  before the public assembly. ⁵⁵  19:34 But when they recognized ⁵⁶  that he was a Jew, they all shouted in unison, ⁵⁷  “Great is Artemis ⁵⁸  of the Ephesians!” for about two hours. ⁵⁹ 

Kisah Para Rasul 21:8

21:8 On the next day we left ⁶⁰  and came to Caesarea, ⁶¹  and entered ⁶²  the house of Philip the evangelist, who was one of the seven, ⁶³  and stayed with him.

Kisah Para Rasul 22:6

22:6 As ⁶⁴  I was en route and near Damascus, ⁶⁵  about noon a very bright ⁶⁶  light from heaven ⁶⁷  suddenly flashed ⁶⁸  around me.

Kisah Para Rasul 26:4

26:4 Now all the Jews know the way I lived ⁶⁹  from my youth, spending my life from the beginning among my own people ⁷⁰  and in Jerusalem. ⁷¹ 

[1:18]  ¹ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ² tn Traditionally, “with the reward of his wickedness.”

[1:18]  ³ tn Traditionally, “falling headlong.”

[1:18]  ⁴ tn Or “all his bowels.”

[2:2]  ⁵ 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]  ⁶ tn Or “a noise.”

[2:2]  ⁷ 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]  ⁸ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[2:25]  ⁹ tn Or “always before me.”

[2:30]  ¹⁰ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ¹¹ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ¹² sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:34]  ¹³ 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]  ¹⁴ tn Or “You put to death.”

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

[3:15]  ¹⁶ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ¹⁷ 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).

[6:9]  ¹⁸ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:9]  ¹⁹ tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).

[6:9]  ²⁰ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[7:3]  ²¹ sn A quotation from Gen 12:1.

[7:37]  ²² tn Grk “to the sons of Israel.”

[7:37]  ²³ sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

[7:55]  ²⁴ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ²⁵ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ²⁶ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ²⁷ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[7:56]  ²⁸ tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[10:45]  ²⁹ tn Grk “And the.” 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.

[10:45]  ³⁰ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ³¹ sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.

[10:45]  ³² tn Or “because.”

[10:45]  ³³ tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.

[10:45]  ³⁴ sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.

[13:21]  ³⁵ tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

[13:34]  ³⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ³⁷ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ³⁸ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ³⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ⁴⁰ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ⁴¹ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ⁴² sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[15:21]  ⁴³ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ⁴⁴ tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

[15:21]  ⁴⁵ sn See the note on synagogue in 6:9.

[19:25]  ⁴⁶ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ⁴⁷ tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ⁴⁸ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ⁴⁹ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:33]  ⁵⁰ tn Or “Some of the crowd gave instructions to.”

[19:33]  ⁵¹ tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

[19:33]  ⁵² tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33]  ⁵³ tn Or “motioning.”

[19:33]  ⁵⁴ sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

[19:33]  ⁵⁵ tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[19:34]  ⁵⁶ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ⁵⁷ tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ⁵⁸ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).

[19:34]  ⁵⁹ sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.

[21:8]  ⁶⁰ tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ⁶¹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was another 40 mi (65 km).

[21:8]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:8]  ⁶² tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ⁶³ sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).

[22:6]  ⁶⁴ tn Grk “It happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[22:6]  ⁶⁵ tn Grk “going and nearing Damascus.”

[22:6]  sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).

[22:6]  ⁶⁶ tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6]  ⁶⁷ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6]  ⁶⁸ tn Or “shone.”

[26:4]  ⁶⁹ tn Grk “my manner of life.”

[26:4]  ⁷⁰ tn Or “nation.”

[26:4]  ⁷¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.