Kisah Para Rasul 3:18

3:18 But the things God foretold ¹  long ago through ²  all the prophets – that his Christ ³  would suffer – he has fulfilled in this way.

Kisah Para Rasul 6:13

6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ⁴  and the law. ⁵ 

Kisah Para Rasul 7:31

7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord,

Kisah Para Rasul 7:48

7:48 Yet the Most High ⁶  does not live in houses made by human hands, ⁷  as the prophet says,

Kisah Para Rasul 8:12

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ⁸  and the name of Jesus Christ, ⁹  they began to be baptized, ¹⁰  both men and women.

Kisah Para Rasul 8:14

8:14 Now when the apostles in Jerusalem ¹¹  heard that Samaria had accepted the word ¹²  of God, they sent ¹³  Peter and John to them.

Kisah Para Rasul 11:20

11:20 But there were some men from Cyprus ¹⁴  and Cyrene ¹⁵  among them who came ¹⁶  to Antioch ¹⁷  and began to speak to the Greeks ¹⁸  too, proclaiming the good news of the Lord Jesus.

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ¹⁹  as he customarily did, and on three Sabbath days he addressed ²⁰  them from the scriptures,

Kisah Para Rasul 17:7

17:7 and ²¹  Jason has welcomed them as guests! They ²²  are all acting against Caesar’s ²³  decrees, saying there is another king named ²⁴  Jesus!” ²⁵ 

Kisah Para Rasul 17:11

17:11 These Jews ²⁶  were more open-minded ²⁷  than those in Thessalonica, ²⁸  for they eagerly ²⁹  received ³⁰  the message, examining ³¹  the scriptures carefully every day ³²  to see if these things were so.

Kisah Para Rasul 17:21

17:21 (All the Athenians and the foreigners who lived there used to spend their time ³³  in nothing else than telling ³⁴  or listening to something new.) ³⁵ 

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ³⁶  entered ³⁷  the synagogue ³⁸  and spoke out fearlessly ³⁹  for three months, addressing ⁴⁰  and convincing ⁴¹  them about the kingdom of God. ⁴² 

Kisah Para Rasul 19:32

19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ⁴³ 

Kisah Para Rasul 20:19

20:19 serving the Lord with all humility ⁴⁴  and with tears, and with the trials that happened to me because of the plots ⁴⁵  of the Jews.

Kisah Para Rasul 20:21

20:21 testifying ⁴⁶  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ⁴⁷ 

Kisah Para Rasul 20:25

20:25 “And now ⁴⁸  I know that none ⁴⁹  of you among whom I went around proclaiming the kingdom ⁵⁰  will see me ⁵¹  again.

Kisah Para Rasul 22:10

22:10 So I asked, ⁵²  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ⁵³  and go to Damascus; there you will be told about everything ⁵⁴  that you have been designated ⁵⁵  to do.’

Kisah Para Rasul 23:11

23:11 The following night the Lord ⁵⁶  stood near ⁵⁷  Paul ⁵⁸  and said, “Have courage, ⁵⁹  for just as you have testified about me in Jerusalem, ⁶⁰  so you must also testify in Rome.” ⁶¹ 

Kisah Para Rasul 23:20

23:20 He replied, ⁶²  “The Jews have agreed to ask you to bring Paul down to the council ⁶³  tomorrow, as if they were going to inquire more thoroughly about him.

Kisah Para Rasul 24:18

24:18 which I was doing when they found me in the temple, ritually purified, ⁶⁴  without a crowd or a disturbance. ⁶⁵ 

Kisah Para Rasul 27:1

Paul and Company Sail for Rome

27:1 When it was decided we ⁶⁶  would sail to Italy, ⁶⁷  they handed over Paul and some other prisoners to a centurion ⁶⁸  of the Augustan Cohort ⁶⁹  named Julius.

Kisah Para Rasul 27:17

27:17 After the crew ⁷⁰  had hoisted it aboard, ⁷¹  they used supports ⁷²  to undergird the ship. Fearing they would run aground ⁷³  on the Syrtis, ⁷⁴  they lowered the sea anchor, ⁷⁵  thus letting themselves be driven along.

Kisah Para Rasul 27:44

27:44 and the rest were to follow, ⁷⁶  some on planks ⁷⁷  and some on pieces of the ship. ⁷⁸  And in this way ⁷⁹  all were brought safely to land.

Kisah Para Rasul 28:19

28:19 But when the Jews objected, ⁸⁰  I was forced to appeal to Caesar ⁸¹  – not that I had some charge to bring ⁸²  against my own people. ⁸³ 

[3:18]  ¹ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ² tn Grk “by the mouth of” (an idiom).

[3:18]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:18]  sn See the note on Christ in 2:31.

[6:13]  ⁴ sn This holy place is a reference to the temple.

[6:13]  ⁵ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[7:48]  ⁶ sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).

[7:48]  ⁷ sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).

[8:12]  ⁸ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ¹⁰ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[8:14]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ¹² tn Or “message.”

[8:14]  ¹³ sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

[11:20]  ¹⁴ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ¹⁵ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ¹⁶ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ¹⁷ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ¹⁸ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[17:2]  ¹⁹ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ²⁰ 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 17:2. 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.

[17:7]  ²¹ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ²² tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ²³ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ²⁴ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ²⁵ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[17:11]  ²⁶ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ²⁷ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ²⁸ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ²⁹ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ³⁰ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ³¹ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ³² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:21]  ³³ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ³⁴ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ³⁵ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[19:8]  ³⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ³⁷ 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]  ³⁸ sn See the note on synagogue in 6:9.

[19:8]  ³⁹ tn Or “boldly.”

[19:8]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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.

[19:32]  ⁴³ tn Or “had assembled.”

[20:19]  ⁴⁴ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ⁴⁵ sn These plots are mentioned in Acts 9:24; 20:13.

[20:21]  ⁴⁶ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ⁴⁷ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:21]  sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.

[20:25]  ⁴⁸ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ⁴⁹ tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ⁵⁰ sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

[20:25]  ⁵¹ tn Grk “will see my face” (an idiom for seeing someone in person).

[22:10]  ⁵² tn Grk “So I said.”

[22:10]  ⁵³ tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ⁵⁴ tn Grk “about all things.”

[22:10]  ⁵⁵ tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.

[23:11]  ⁵⁶ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ⁵⁷ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ⁵⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ⁵⁹ tn Or “Do not be afraid.”

[23:11]  ⁶⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ⁶¹ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[23:20]  ⁶² tn Grk “He said.”

[23:20]  ⁶³ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[24:18]  ⁶⁴ sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

[24:18]  ⁶⁵ tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[27:1]  ⁶⁶ sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).

[27:1]  ⁶⁷ sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).

[27:1]  ⁶⁸ sn See the note on the word centurion in 10:1.

[27:1]  ⁶⁹ tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.

[27:1]  sn The Augustan Cohort. A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion. There is considerable debate over the identification of this particular cohort and the meaning of the title Augustan mentioned here. These may well have been auxiliary (provincial) troops given the honorary title.

[27:17]  ⁷⁰ tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.

[27:17]  ⁷¹ tn The participle ἄραντες (arantes) has been taken temporally.

[27:17]  ⁷² tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. βοήθεια 2).

[27:17]  ⁷³ tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”

[27:17]  ⁷⁴ tn That is, on the sandbars and shallows of the Syrtis.

[27:17]  sn On the Syrtis. The Syrtis was the name of two gulfs on the North African coast (modern Libya), feared greatly by sailors because of their shifting sandbars and treacherous shallows. The Syrtis here is the so-called Great Syrtis, toward Cyrenaica. It had a horrible reputation as a sailors’ graveyard (Pliny, Natural History 5.26). Josephus (J. W. 2.16.4 [2.381]) says the name alone struck terror in those who heard it. It was near the famous Scylla and Charybdis mentioned in Homer’s Odyssey.

[27:17]  ⁷⁵ tn Or perhaps “mainsail.” The meaning of this word is uncertain. BDAG 927 s.v. σκεῦος 1 has “τὸ σκεῦος Ac 27:17 seems to be the kedge or driving anchor” while C. Maurer (TDNT 7:362) notes, “The meaning in Ac. 27:17: χαλάσαντες τὸ σκεῦος, is uncertain. Prob. the ref. is not so much to taking down the sails as to throwing the draganchor overboard to lessen the speed of the ship.” In spite of this L&N 6.1 states, “In Ac 27:17, for example, the reference of σκεῦος is generally understood to be the mainsail.” A reference to the sail is highly unlikely because in a storm of the force described in Ac 27:14, the sail would have been taken down and reefed immediately, to prevent its being ripped to shreds or torn away by the gale.

[27:44]  ⁷⁶ tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.

[27:44]  ⁷⁷ tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  ⁷⁸ tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.

[27:44]  sn Both the planks and pieces of the ship were for the weak or nonswimmers. The whole scene is a historical metaphor representing how listening to Paul and his message could save people.

[27:44]  ⁷⁹ tn Grk “And in this way 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.

[28:19]  ⁸⁰ tn That is, objected to my release.

[28:19]  ⁸¹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:19]  ⁸² tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[28:19]  ⁸³ tn Or “my own nation.”