Kisah Para Rasul 2:40

2:40 With many other words he testified ¹  and exhorted them saying, “Save yourselves from this perverse ²  generation!”

Kisah Para Rasul 2:46

2:46 Every day ³  they continued to gather together by common consent in the temple courts, ⁴  breaking bread from ⁵  house to house, sharing their food with glad ⁶  and humble hearts, ⁷ 

Kisah Para Rasul 4:29

4:29 And now, Lord, pay attention to ⁸  their threats, and grant ⁹  to your servants ¹⁰  to speak your message ¹¹  with great courage, ¹² 

Kisah Para Rasul 4:31

4:31 When ¹³  they had prayed, the place where they were assembled together was shaken, ¹⁴  and they were all filled with the Holy Spirit and began to speak ¹⁵  the word of God ¹⁶  courageously. ¹⁷ 

Kisah Para Rasul 7:51

7:51 “You stubborn ¹⁸  people, with uncircumcised ¹⁹  hearts and ears! ²⁰  You are always resisting the Holy Spirit, like your ancestors ²¹  did!

Kisah Para Rasul 8:3

8:3 But Saul was trying to destroy ²²  the church; entering one house after another, he dragged off ²³  both men and women and put them in prison. ²⁴ 

Kisah Para Rasul 8:25

8:25 So after Peter and John ²⁵  had solemnly testified ²⁶  and spoken the word of the Lord, ²⁷  they started back to Jerusalem, proclaiming ²⁸  the good news to many Samaritan villages ²⁹  as they went. ³⁰ 

Kisah Para Rasul 8:40

8:40 Philip, however, found himself ³¹  at Azotus, ³²  and as he passed through the area, ³³  he proclaimed the good news ³⁴  to all the towns ³⁵  until he came to Caesarea. ³⁶ 

Kisah Para Rasul 12:15

12:15 But they said to her, “You’ve lost your mind!” ³⁷  But she kept insisting that it was Peter, ³⁸  and they kept saying, ³⁹  “It is his angel!” ⁴⁰ 

Kisah Para Rasul 13:31

13:31 and ⁴¹  for many days he appeared to those who had accompanied ⁴²  him from Galilee to Jerusalem. These ⁴³  are now his witnesses to the people.

Kisah Para Rasul 16:15

16:15 After she and her household were baptized, she urged us, ⁴⁴  “If ⁴⁵  you consider me to be a believer in the Lord, ⁴⁶  come and stay in my house.” And she persuaded ⁴⁷  us.

Kisah Para Rasul 16:36

16:36 The jailer reported these words to Paul, saying, ⁴⁸  “The magistrates have sent orders ⁴⁹  to release you. So come out now and go in peace.” ⁵⁰ 

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ⁵¹  entered ⁵²  the synagogue ⁵³  and spoke out fearlessly ⁵⁴  for three months, addressing ⁵⁵  and convincing ⁵⁶  them about the kingdom of God. ⁵⁷ 

Kisah Para Rasul 19:10

19:10 This went on for two years, so that all who lived in the province of Asia, ⁵⁸  both Jews and Greeks, heard the word of the Lord. ⁵⁹ 

Kisah Para Rasul 19:21

A Riot in Ephesus

19:21 Now after all these things had taken place, ⁶⁰  Paul resolved ⁶¹  to go to Jerusalem, ⁶²  passing through Macedonia ⁶³  and Achaia. ⁶⁴  He said, ⁶⁵  “After I have been there, I must also see Rome.” ⁶⁶ 

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ⁶⁷  them and saying farewell, ⁶⁸  he left to go to Macedonia. ⁶⁹ 

Kisah Para Rasul 20:16

20:16 For Paul had decided to sail past Ephesus ⁷⁰  so as not to spend time ⁷¹  in the province of Asia, ⁷²  for he was hurrying ⁷³  to arrive in Jerusalem, ⁷⁴  if possible, ⁷⁵  by the day of Pentecost.

Kisah Para Rasul 21:8

21:8 On the next day we left ⁷⁶  and came to Caesarea, ⁷⁷  and entered ⁷⁸  the house of Philip the evangelist, who was one of the seven, ⁷⁹  and stayed with him.

Kisah Para Rasul 22:22

The Roman Commander Questions Paul

22:22 The crowd ⁸⁰  was listening to him until he said this. ⁸¹  Then ⁸²  they raised their voices and shouted, ⁸³  “Away with this man ⁸⁴  from the earth! For he should not be allowed to live!” ⁸⁵ 

Kisah Para Rasul 25:21

25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ⁸⁶  I ordered him to be kept under guard until I could send him to Caesar.” ⁸⁷ 

Kisah Para Rasul 27:33

27:33 As day was about to dawn, ⁸⁸  Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense ⁸⁹  and have gone ⁹⁰  without food; you have eaten nothing. ⁹¹ 

Kisah Para Rasul 28:13

28:13 From there we cast off ⁹²  and arrived at Rhegium, ⁹³  and after one day a south wind sprang up ⁹⁴  and on the second day we came to Puteoli. ⁹⁵ 

Kisah Para Rasul 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ⁹⁶  with complete boldness ⁹⁷  and without restriction. ⁹⁸ 

[2:40]  ¹ tn Or “warned.”

[2:40]  ² tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[2:46]  ³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ⁴ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ⁵ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ⁶ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ⁷ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[4:29]  ⁸ tn Or “Lord, take notice of.”

[4:29]  ⁹ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ¹⁰ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ¹¹ tn Grk “word.”

[4:29]  ¹² tn Or “with all boldness.”

[4:31]  ¹³ tn Grk “And when.” 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.

[4:31]  ¹⁴ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ¹⁵ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ¹⁶ tn Or “speak God’s message.”

[4:31]  ¹⁷ tn Or “with boldness.”

[7:51]  ¹⁸ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ¹⁹ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ²⁰ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ²¹ tn Or “forefathers”; Grk “fathers.”

[8:3]  ²² tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.

[8:3]  ²³ tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ²⁴ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[8:25]  ²⁵ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ²⁶ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ²⁷ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[8:25]  ²⁸ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ²⁹ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ³⁰ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[8:40]  ³¹ tn Or “appeared.”

[8:40]  ³² sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ³³ tn The words “the area” are not in the Greek text but are implied.

[8:40]  ³⁴ tn Or “he preached the gospel.”

[8:40]  ³⁵ tn Or “cities.”

[8:40]  ³⁶ 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.

[8:40]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:15]  ³⁷ sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

[12:15]  ³⁸ tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

[12:15]  ³⁹ tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

[12:15]  ⁴⁰ sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).

[13:31]  ⁴¹ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ⁴² sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ⁴³ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” 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 and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[16:15]  ⁴⁴ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ⁴⁵ tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ⁴⁶ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ⁴⁷ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[16:36]  ⁴⁸ tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.

[16:36]  ⁴⁹ tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:36]  ⁵⁰ tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ⁵¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ⁵² tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ⁵³ sn See the note on synagogue in 6:9.

[19:8]  ⁵⁴ tn Or “boldly.”

[19:8]  ⁵⁵ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. 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.

[19:8]  ⁵⁶ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ⁵⁷ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:10]  ⁵⁸ 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.

[19:10]  sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.

[19:10]  ⁵⁹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:21]  ⁶⁰ tn Grk “all these things had been fulfilled.”

[19:21]  ⁶¹ tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21]  ⁶² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ⁶³ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ⁶⁴ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ⁶⁵ tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21]  ⁶⁶ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:21]  map For location see JP4 A1.

[20:1]  ⁶⁷ tn Or “exhorting.”

[20:1]  ⁶⁸ tn Or “and taking leave of them.”

[20:1]  ⁶⁹ sn Macedonia was the Roman province of Macedonia in Greece.

[20:16]  ⁷⁰ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  ⁷¹ tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”

[20:16]  ⁷² 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.

[20:16]  ⁷³ tn Or “was eager.”

[20:16]  ⁷⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  ⁷⁵ tn Grk “if it could be to him” (an idiom).

[21:8]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).

[22:22]  ⁸⁰ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ⁸¹ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ⁸² tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ⁸³ tn Grk “and said.”

[22:22]  ⁸⁴ tn Grk “this one.”

[22:22]  ⁸⁵ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[25:21]  ⁸⁶ 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]  ⁸⁷ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[27:33]  ⁸⁸ tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”

[27:33]  ⁸⁹ tn Or “have waited anxiously.” Grk “waiting anxiously.” The participle προσδοκῶντες (prosdokwnte") has been translated as a finite verb due to requirements of contemporary English style.

[27:33]  ⁹⁰ tn Or “continued.”

[27:33]  ⁹¹ tn Grk “having eaten nothing.” The participle προσλαβόμενοι (proslabomenoi) has been translated as a finite verb (with subject “you” supplied) due to requirements of contemporary English style.

[28:13]  ⁹² tc A few early mss (א* B Ψ [gig] {sa [bo]}) read περιελόντες (perielonte", “[From there we] cast off [and arrived at Rhegium]”; cf. Acts 27:40). The other major variant, περιελθόντες (perielqonte", “[we] sailed from place to place”), is found in Ì⁷⁴ א² A 066 1739 Ï lat sy. Although περιελόντες is minimally attested, it is found in the better witnesses. As well, it is a more difficult reading, for its meaning as a nautical term is uncertain, requiring something like “τὰς ἀγκύρας be supplied = ‘we weighed anchor’” (BDAG 799 s.v. περιαιρέω 1). It thus best explains the rise of the other readings.

[28:13]  ⁹³ sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.

[28:13]  ⁹⁴ tn Grk “after one day, a south wind springing up, on the second day.” The genitive absolute construction with the participle ἐπιγενομένου (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.

[28:13]  ⁹⁵ sn Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.

[28:31]  ⁹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ⁹⁷ tn Or “openness.”

[28:31]  ⁹⁸ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.