Kisah Para Rasul 3:3-4

3:3 When he saw Peter and John about to go into the temple courts, ¹  he asked them for money. ²  3:4 Peter looked directly ³  at him (as did John) and said, “Look at us!”

Kisah Para Rasul 3:23

3:23 Every person ⁴  who does not obey that prophet will be destroyed and thus removed ⁵  from the people.’ ⁶ 

Kisah Para Rasul 4:5

4:5 On the next day, ⁷  their rulers, elders, and experts in the law ⁸  came together ⁹  in Jerusalem. ¹⁰ 

Kisah Para Rasul 5:1

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.

Kisah Para Rasul 5:18

5:18 They ¹¹  laid hands on ¹²  the apostles and put them in a public jail.

Kisah Para Rasul 7:54

Stephen is Killed

7:54 When they heard these things, they became furious ¹³  and ground their teeth ¹⁴  at him.

Kisah Para Rasul 7:57

7:57 But they covered their ears, ¹⁵  shouting out with a loud voice, and rushed at him with one intent.

Kisah Para Rasul 9:20

9:20 and immediately he began to proclaim Jesus in the synagogues, ¹⁶  saying, “This man is the Son of God.” ¹⁷ 

Kisah Para Rasul 10:5

10:5 Now ¹⁸  send men to Joppa ¹⁹  and summon a man named Simon, ²⁰  who is called Peter.

Kisah Para Rasul 10:18

10:18 They ²¹  called out to ask if Simon, known as Peter, ²²  was staying there as a guest.

Kisah Para Rasul 10:25

10:25 So when ²³  Peter came in, Cornelius met ²⁴  him, fell ²⁵  at his feet, and worshiped ²⁶  him.

Kisah Para Rasul 10:27

10:27 Peter ²⁷  continued talking with him as he went in, and he found many people gathered together. ²⁸ 

Kisah Para Rasul 11:2

11:2 So when Peter went up to Jerusalem, ²⁹  the circumcised believers ³⁰  took issue with ³¹  him,

Kisah Para Rasul 11:4

11:4 But Peter began and explained it to them point by point, ³²  saying,

Kisah Para Rasul 15:15

15:15 The ³³  words of the prophets agree ³⁴  with this, as it is written,

Kisah Para Rasul 17:8

17:8 They caused confusion among ³⁵  the crowd and the city officials ³⁶  who heard these things.

Kisah Para Rasul 17:31

17:31 because he has set ³⁷  a day on which he is going to judge the world ³⁸  in righteousness, by a man whom he designated, ³⁹  having provided proof to everyone by raising ⁴⁰  him from the dead.”

Kisah Para Rasul 18:4

18:4 He addressed ⁴¹  both Jews and Greeks in the synagogue ⁴²  every Sabbath, attempting to persuade ⁴³  them.

Kisah Para Rasul 19:14

19:14 (Now seven sons of a man named ⁴⁴  Sceva, a Jewish high priest, were doing this.) ⁴⁵ 

Kisah Para Rasul 19:39

19:39 But if you want anything in addition, ⁴⁶  it will have to be settled ⁴⁷  in a legal assembly. ⁴⁸ 

Kisah Para Rasul 21:17

21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. ⁴⁹ 

Kisah Para Rasul 21:23

21:23 So do what ⁵⁰  we tell you: We have four men ⁵¹  who have taken ⁵²  a vow; ⁵³ 

Kisah Para Rasul 21:35

21:35 When he came to the steps, Paul ⁵⁴  had to be carried ⁵⁵  by the soldiers because of the violence ⁵⁶  of the mob,

Kisah Para Rasul 22:23

22:23 While they were screaming ⁵⁷  and throwing off their cloaks ⁵⁸  and tossing dust ⁵⁹  in the air,

Kisah Para Rasul 27:19

27:19 and on the third day they threw the ship’s gear ⁶⁰  overboard with their own hands.

Kisah Para Rasul 27:32

27:32 Then the soldiers cut the ropes ⁶¹  of the ship’s boat and let it drift away. ⁶² 

[3:3]  ¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  sn See the note on the phrase the temple courts in the previous verse.

[3:3]  ² tn Grk “alms.” See the note on the word “money” in the previous verse.

[3:4]  ³ tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.

[3:23]  ⁴ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ⁵ tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ⁶ sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[4:5]  ⁷ tn Grk “It happened that on the next day.” 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.

[4:5]  ⁸ tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[4:5]  sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.

[4:5]  ⁹ tn Or “law assembled,” “law met together.”

[4:5]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:18]  ¹¹ tn Grk “jealousy, and they.” In the Greek text this is a continuation of the previous sentence, but a new sentence has been started here in the translation for stylistic reasons.

[5:18]  ¹² tn Or “they arrested.”

[7:54]  ¹³ tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).

[7:54]  ¹⁴ tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.

[7:57]  ¹⁵ sn They covered their ears to avoid hearing what they considered to be blasphemy.

[9:20]  ¹⁶ sn See the note on synagogue in 6:9.

[9:20]  ¹⁷ tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[9:20]  sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.

[10:5]  ¹⁸ tn Grk “And now.” 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.

[10:5]  ¹⁹ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

[10:5]  ²⁰ tn Grk “a certain Simon.”

[10:18]  ²¹ tn Grk “and.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the pronoun “they” as the subject of the following verb.

[10:18]  ²² tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).

[10:25]  ²³ tn Grk “So it happened that when.” 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.

[10:25]  ²⁴ tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ²⁵ tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ²⁶ sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.

[10:27]  ²⁷ tn Grk “And he”; the referent (Peter) has been specified in the translation for clarity. 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.

[10:27]  ²⁸ tn Or “many people assembled.”

[11:2]  ²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ³⁰ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ³¹ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[11:4]  ³² tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.

[15:15]  ³³ 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.

[15:15]  ³⁴ sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).

[17:8]  ³⁵ tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.

[17:8]  ³⁶ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”

[17:31]  ³⁷ tn Or “fixed.”

[17:31]  ³⁸ sn The world refers to the whole inhabited earth.

[17:31]  ³⁹ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).

[17:31]  ⁴⁰ tn The participle ἀναστήσας (anasthsa") indicates means here.

[18:4]  ⁴¹ 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 18:4. 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.

[18:4]  ⁴² sn See the note on synagogue in 6:9.

[18:4]  ⁴³ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.

[19:14]  ⁴⁴ tn Grk “a certain Sceva.”

[19:14]  ⁴⁵ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:39]  ⁴⁶ tn Or “anything more than this.”

[19:39]  ⁴⁷ tn Or “resolved.”

[19:39]  ⁴⁸ tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.

[21:17]  ⁴⁹ tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).

[21:23]  ⁵⁰ tn Grk “do this that.”

[21:23]  ⁵¹ tn Grk “There are four men here.”

[21:23]  ⁵² tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”

[21:23]  ⁵³ tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

[21:35]  ⁵⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35]  ⁵⁵ sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.

[21:35]  ⁵⁶ tn This refers to mob violence (BDAG 175 s.v. βία b).

[22:23]  ⁵⁷ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  ⁵⁸ tn Or “outer garments.”

[22:23]  sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).

[22:23]  ⁵⁹ sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.

[27:19]  ⁶⁰ tn Or “rigging,” “tackle”; Grk “the ship’s things.” Here the more abstract “gear” is preferred to “rigging” or “tackle” as a translation for σκεῦος (skeuos) because in v. 40 the sailors are still able to raise the (fore)sail, which they could not have done if the ship’s rigging or tackle had been jettisoned here.

[27:32]  ⁶¹ sn The soldiers cut the ropes. The centurion and the soldiers were now following Paul’s advice by cutting the ropes to prevent the sailors from escaping.

[27:32]  ⁶² tn Or “let it fall away.” According to BDAG 308 s.v. ἐκπίπτω 1 and 2 the meaning of the verb in this verse could be either “fall away” or “drift away.” Either meaning is acceptable, and the choice between them depends almost entirely on how one reconstructs the scene. Since cutting the boat loose would in any case result in it drifting away (whether capsized or not), the meaning “drift away” as a nautical technical term has been used here.