Kisah Para Rasul 2:47
Konteks2:47 praising God and having the good will 1 of all the people. And the Lord was adding to their number every day 2 those who were being saved.
Kisah Para Rasul 4:31
Konteks4:31 When 3 they had prayed, the place where they were assembled together was shaken, 4 and they were all filled with the Holy Spirit and began to speak 5 the word of God 6 courageously. 7
Kisah Para Rasul 5:23
Konteks5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, 8 we found no one inside.”
Kisah Para Rasul 8:18
Konteks8:18 Now Simon, when he saw that the Spirit 9 was given through the laying on of the apostles’ hands, offered them money,
Kisah Para Rasul 11:23
Konteks11:23 When 10 he came and saw the grace of God, he rejoiced and encouraged them all to remain true 11 to the Lord with devoted hearts, 12
Kisah Para Rasul 12:14
Konteks12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told 13 them 14 that Peter was standing at the gate.
Kisah Para Rasul 13:41
Konteks13:41 ‘Look, you scoffers; be amazed and perish! 15
For I am doing a work in your days,
a work you would never believe, even if someone tells you.’” 16
Kisah Para Rasul 14:11
Konteks14:11 So when the crowds saw what Paul had done, they shouted 17 in the Lycaonian language, 18 “The gods have come down to us in human form!” 19
Kisah Para Rasul 14:14
Konteks14:14 But when the apostles 20 Barnabas and Paul heard about 21 it, they tore 22 their clothes and rushed out 23 into the crowd, shouting, 24
Kisah Para Rasul 18:19
Konteks18:19 When they reached Ephesus, 25 Paul 26 left Priscilla and Aquila 27 behind there, but he himself went 28 into the synagogue 29 and addressed 30 the Jews.
Kisah Para Rasul 22:20
Konteks22:20 And when the blood of your witness 31 Stephen was shed, 32 I myself was standing nearby, approving, 33 and guarding the cloaks 34 of those who were killing him.’ 35
Kisah Para Rasul 22:26
Konteks22:26 When the centurion 36 heard this, 37 he went to the commanding officer 38 and reported it, 39 saying, “What are you about to do? 40 For this man is a Roman citizen.” 41
Kisah Para Rasul 24:6
Konteks24:6 He 42 even tried to desecrate 43 the temple, so we arrested 44 him.
Kisah Para Rasul 25:14
Konteks25:14 While 45 they were staying there many days, Festus 46 explained Paul’s case to the king to get his opinion, 47 saying, “There is a man left here as a prisoner by Felix.
[2:47] 2 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[4:31] 3 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] 4 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] 5 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] 6 tn Or “speak God’s message.”
[4:31] 7 tn Or “with boldness.”
[5:23] 8 tn The word “them” 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.
[8:18] 9 tc Most witnesses (Ì45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key
[11:23] 10 tn Grk “Antioch, who when.” 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.
[11:23] 11 tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.
[11:23] sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).
[11:23] 12 tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.
[12:14] 14 tn The word “them” 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.
[13:41] 16 sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.
[14:11] 17 tn Grk “they lifted up their voice” (an idiom).
[14:11] 18 tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.
[14:11] 19 tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”
[14:11] sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.
[14:14] 20 sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.
[14:14] 21 tn The participle ἀκούσαντες (akousante") is taken temporally.
[14:14] 22 tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).
[14:14] 23 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
[14:14] 24 tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.
[14:14] sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.
[18:19] 25 sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334
[18:19] map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[18:19] 26 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:19] 27 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
[18:19] 28 tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:19] 29 sn See the note on synagogue in 6:9.
[18:19] 30 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 18:19. 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.
[22:20] 31 sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.
[22:20] 32 sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”
[22:20] 33 tn Grk “and approving.” This 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.
[22:20] 34 tn Or “outer garments.”
[22:20] sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).
[22:20] 35 tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.
[22:26] 36 sn See the note on the word centurion in 10:1.
[22:26] 37 tn The word “this” 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.
[22:26] 38 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:26] 39 tn The word “it” 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.
[22:26] 40 tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”
[22:26] 41 tn The word “citizen” is supplied here for emphasis and clarity.
[24:6] 42 tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.
[24:6] 43 tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.
[24:6] 44 tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.
[25:14] 45 tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long as…Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”
[25:14] 46 sn See the note on Porcius Festus in 24:27.
[25:14] 47 tn Grk “Festus laid Paul’s case before the king for consideration.” BDAG 74 s.v. ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, declare, communicate, refer w. the added idea that the pers. to whom a thing is ref. is asked for his opinion lay someth. before someone for consideration…Ac 25:14.”
