Kisah Para Rasul 1:3

1:3 To the same apostles ¹  also, after his suffering, ²  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ³  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ⁴  with the eleven, raised his voice, and addressed them: “You men of Judea ⁵  and all you who live in Jerusalem, ⁶  know this ⁷  and listen carefully to what I say.

Kisah Para Rasul 4:24

4:24 When they heard this, they raised their voices to God with one mind ⁸  and said, “Master of all, ⁹  you who made the heaven, the earth, ¹⁰  the sea, and everything that is in them,

Kisah Para Rasul 4:32

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ¹¹  and no one said that any of his possessions was his own, but everything was held in common. ¹² 

Kisah Para Rasul 5:25

5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ¹³  and teaching ¹⁴  the people!”

Kisah Para Rasul 7:43

7:43 But you took along the tabernacle ¹⁵  of Moloch ¹⁶  and the star of the ¹⁷  god Rephan, ¹⁸  the images you made to worship, but I will deport ¹⁹  you beyond Babylon.’ ²⁰ 

Kisah Para Rasul 9:27

9:27 But Barnabas took ²¹  Saul, ²²  brought ²³  him to the apostles, and related to them how he had seen the Lord on the road, that ²⁴  the Lord had spoken to him, and how in Damascus he had spoken out boldly ²⁵  in the name of Jesus.

Kisah Para Rasul 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ²⁶  also went with me, and we entered the man’s house.

Kisah Para Rasul 11:17

11:17 Therefore if God ²⁷  gave them the same gift ²⁸  as he also gave us after believing ²⁹  in the Lord Jesus Christ, ³⁰  who was I to hinder ³¹  God?”

Kisah Para Rasul 11:26

11:26 and when he found him, he brought him to Antioch. ³²  So ³³  for a whole year Barnabas and Saul ³⁴  met with the church and taught a significant number of people. ³⁵  Now it was in Antioch ³⁶  that the disciples were first called Christians. ³⁷ 

Kisah Para Rasul 13:22

13:22 After removing him, God ³⁸  raised up ³⁹  David their king. He testified about him: ⁴⁰  ‘I have found David ⁴¹  the son of Jesse to be a man after my heart, ⁴²  who will accomplish everything I want him to do.’ ⁴³ 

Kisah Para Rasul 13:43

13:43 When the meeting of the synagogue ⁴⁴  had broken up, ⁴⁵  many of the Jews and God-fearing proselytes ⁴⁶  followed Paul and Barnabas, who were speaking with them and were persuading ⁴⁷  them ⁴⁸  to continue ⁴⁹  in the grace of God.

Kisah Para Rasul 18:2

18:2 There he ⁵⁰  found ⁵¹  a Jew named Aquila, ⁵²  a native of Pontus, ⁵³  who had recently come from Italy with his wife Priscilla, because Claudius ⁵⁴  had ordered all the Jews to depart from ⁵⁵  Rome. ⁵⁶  Paul approached ⁵⁷  them,

Kisah Para Rasul 20:7

20:7 On the first day ⁵⁸  of the week, when we met ⁵⁹  to break bread, Paul began to speak ⁶⁰  to the people, and because he intended ⁶¹  to leave the next day, he extended ⁶²  his message until midnight.

Kisah Para Rasul 20:18

20:18 When they arrived, he said to them, “You yourselves know how I lived ⁶³  the whole time I was with you, from the first day I set foot ⁶⁴  in the province of Asia, ⁶⁵ 

Kisah Para Rasul 25:6

25:6 After Festus ⁶⁶  had stayed ⁶⁷  not more than eight or ten days among them, he went down to Caesarea, ⁶⁸  and the next day he sat ⁶⁹  on the judgment seat ⁷⁰  and ordered Paul to be brought.

Kisah Para Rasul 25:11

25:11 If then I am in the wrong ⁷¹  and have done anything that deserves death, I am not trying to escape dying, ⁷²  but if not one of their charges against me is true, ⁷³  no one can hand me over to them. ⁷⁴  I appeal to Caesar!” ⁷⁵ 

Kisah Para Rasul 27:10

27:10 “Men, I can see the voyage is going to end ⁷⁶  in disaster ⁷⁷  and great loss not only of the cargo and the ship, but also of our lives.” ⁷⁸ 

[1:3]  ¹ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ³ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[2:14]  ⁴ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ⁵ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁷ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[4:24]  ⁸ sn With one mind. Compare Acts 1:14.

[4:24]  ⁹ tn Or “Lord of all.”

[4:24]  sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.

[4:24]  ¹⁰ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:32]  ¹¹ tn Grk “soul.”

[4:32]  ¹² tn Grk “but all things were to them in common.”

[4:32]  sn Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another.

[5:25]  ¹³ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ¹⁴ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[7:43]  ¹⁵ tn Or “tent.”

[7:43]  sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).

[7:43]  ¹⁶ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ¹⁷ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ¹⁸ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ¹⁹ tn Or “I will make you move.”

[7:43]  ²⁰ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[9:27]  ²¹ tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  ²² tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ²³ tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ²⁴ tn Grk “and that,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ²⁵ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[11:12]  ²⁶ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[11:17]  ²⁷ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ²⁸ sn That is, the same gift of the Holy Spirit.

[11:17]  ²⁹ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ³⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ³¹ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[11:26]  ³² sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ³³ tn Grk “So it happened that” 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.

[11:26]  ³⁴ tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[11:26]  ³⁵ tn Grk “a significant crowd.”

[11:26]  ³⁶ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ³⁷ sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.

[13:22]  ³⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ³⁹ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ⁴⁰ tn Grk “about whom.” The relative pronoun (“whom”) 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. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ⁴¹ sn A quotation from Ps 89:20.

[13:22]  ⁴² sn A quotation from 1 Sam 13:14.

[13:22]  ⁴³ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:43]  ⁴⁴ sn See the note on synagogue in 6:9.

[13:43]  ⁴⁵ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ⁴⁶ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ⁴⁷ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ⁴⁸ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ⁴⁹ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[18:2]  ⁵⁰ tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.

[18:2]  ⁵¹ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ⁵² sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ⁵³ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ⁵⁴ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ⁵⁵ tn Or “to leave.”

[18:2]  ⁵⁶ map For location see JP4 A1.

[18:2]  ⁵⁷ tn Or “went to.”

[20:7]  ⁵⁸ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ⁵⁹ tn Or “assembled.”

[20:7]  ⁶⁰ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ⁶¹ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  ⁶² tn Or “prolonged.”

[20:18]  ⁶³ tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

[20:18]  ⁶⁴ tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ⁶⁵ tn Grk “Asia”; see the note on this word in v. 16.

[25:6]  ⁶⁶ tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6]  ⁶⁷ tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6]  ⁶⁸ 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.

[25:6]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:6]  ⁶⁹ tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:6]  ⁷⁰ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:6]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:11]  ⁷¹ tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ⁷² tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11]  ⁷³ tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11]  ⁷⁴ sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  ⁷⁵ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:11]  sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen’s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.

[27:10]  ⁷⁶ tn Grk “is going to be with disaster.”

[27:10]  ⁷⁷ tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”

[27:10]  ⁷⁸ tn Grk “souls” (here, one’s physical life).