Kisah Para Rasul 1:15-16

1:15 In those days ¹  Peter stood up among the believers ²  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ³  the scripture had to be fulfilled that the Holy Spirit foretold through ⁴  David concerning Judas – who became the guide for those who arrested Jesus –

Kisah Para Rasul 1:21

1:21 Thus one of the men ⁵  who have accompanied us during all the time the Lord Jesus associated with ⁶  us,

Kisah Para Rasul 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ⁷  by nailing him to a cross at the hands of Gentiles. ⁸ 

Kisah Para Rasul 3:21

3:21 This one ⁹  heaven must ¹⁰  receive until the time all things are restored, ¹¹  which God declared ¹²  from times long ago ¹³  through his holy prophets.

Kisah Para Rasul 5:15

5:15 Thus ¹⁴  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them.

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 ¹⁵  and teaching ¹⁶  the people!”

Kisah Para Rasul 5:38

5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ¹⁷  it will come to nothing, ¹⁸ 

Kisah Para Rasul 8:25

8:25 So after Peter and John ¹⁹  had solemnly testified ²⁰  and spoken the word of the Lord, ²¹  they started back to Jerusalem, proclaiming ²²  the good news to many Samaritan villages ²³  as they went. ²⁴ 

Kisah Para Rasul 9:13

9:13 But Ananias replied, ²⁵  “Lord, I have heard from many people ²⁶  about this man, how much harm he has done to your saints in Jerusalem,

Kisah Para Rasul 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ²⁷  to carry my name before Gentiles and kings and the people of Israel. ²⁸ 

Kisah Para Rasul 9:38

9:38 Because Lydda ²⁹  was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” ³⁰ 

Kisah Para Rasul 9:41

9:41 He gave ³¹  her his hand and helped her get up. Then he called ³²  the saints and widows and presented her alive.

Kisah Para Rasul 10:36

10:36 You know ³³  the message ³⁴  he sent to the people ³⁵  of Israel, proclaiming the good news of peace ³⁶  through ³⁷  Jesus Christ ³⁸  (he is Lord ³⁹  of all) –

Kisah Para Rasul 10:43

10:43 About him all the prophets testify, ⁴⁰  that everyone who believes in him receives forgiveness of sins ⁴¹  through his name.”

Kisah Para Rasul 11:16

11:16 And I remembered the word of the Lord, ⁴²  as he used to say, ⁴³  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ⁴⁴ 

Kisah Para Rasul 13:21

13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled ⁴⁵  forty years.

Kisah Para Rasul 16:1

Timothy Joins Paul and Silas

16:1 He also came to Derbe ⁴⁶  and to Lystra. ⁴⁷  A disciple ⁴⁸  named Timothy was there, the son of a Jewish woman who was a believer, ⁴⁹  but whose father was a Greek. ⁵⁰ 

Kisah Para Rasul 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ⁵¹  my heart? For I am ready not only to be tied up, ⁵²  but even to die in Jerusalem for the name of the Lord Jesus.”

Kisah Para Rasul 21:16

21:16 Some of the disciples from Caesarea ⁵³  came along with us too, and brought us to the house ⁵⁴  of Mnason of Cyprus, a disciple from the earliest times, ⁵⁵  with whom we were to stay.

Kisah Para Rasul 22:14

22:14 Then he said, ‘The God of our ancestors ⁵⁶  has already chosen ⁵⁷  you to know his will, to see ⁵⁸  the Righteous One, ⁵⁹  and to hear a command ⁶⁰  from his mouth,

Kisah Para Rasul 23:12

The Plot to Kill Paul

23:12 When morning came, ⁶¹  the Jews formed ⁶²  a conspiracy ⁶³  and bound themselves with an oath ⁶⁴  not to eat or drink anything ⁶⁵  until they had killed Paul.

Kisah Para Rasul 24:8

24:8 When you examine ⁶⁶  him yourself, you will be able to learn from him ⁶⁷  about all these things we are accusing him of doing.” ⁶⁸ 

Kisah Para Rasul 25:3

25:3 Requesting him to do them a favor against Paul, ⁶⁹  they urged Festus ⁷⁰  to summon him to Jerusalem, planning an ambush ⁷¹  to kill him along the way.

Kisah Para Rasul 25:14

25:14 While ⁷²  they were staying there many days, Festus ⁷³  explained Paul’s case to the king to get his opinion, ⁷⁴  saying, “There is a man left here as a prisoner by Felix.

Kisah Para Rasul 26:31

26:31 and as they were leaving they said to one another, ⁷⁵  “This man is not doing anything deserving ⁷⁶  death or imprisonment.”

[1:15]  ¹ tn Grk “And in those days.” 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.

[1:15]  ² tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:16]  ³ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ⁴ tn Grk “foretold by the mouth of.”

[1:21]  ⁵ tn 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 a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ⁶ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[2:23]  ⁷ tn Or “you killed.”

[2:23]  ⁸ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[3:21]  ⁹ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ¹⁰ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ¹¹ tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ¹² tn Or “spoke.”

[3:21]  ¹³ tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[5:15]  ¹⁴ tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[5:25]  ¹⁵ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ¹⁶ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:38]  ¹⁷ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ¹⁸ tn Or “it will be put to an end.”

[8:25]  ¹⁹ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[9:13]  ²⁵ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ²⁶ tn The word “people” is not in the Greek text, but is implied.

[9:15]  ²⁷ tn Or “tool.”

[9:15]  ²⁸ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:38]  ²⁹ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ³⁰ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[9:41]  ³¹ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ³² tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[10:36]  ³³ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ³⁴ tn Grk “the word.”

[10:36]  ³⁵ tn Grk “to the sons.”

[10:36]  ³⁶ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ³⁷ tn Or “by.”

[10:36]  ³⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ³⁹ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[10:43]  ⁴⁰ tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.

[10:43]  ⁴¹ sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

[11:16]  ⁴² 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; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 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.

[11:16]  ⁴³ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ⁴⁴ sn John…Spirit. This remark repeats Acts 1:5.

[13:21]  ⁴⁵ tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

[16:1]  ⁴⁶ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ⁴⁷ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ⁴⁸ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ⁴⁹ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ⁵⁰ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

[21:13]  ⁵¹ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ⁵² tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:16]  ⁵³ 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.

[21:16]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:16]  ⁵⁴ tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16]  ⁵⁵ tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[22:14]  ⁵⁶ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ⁵⁷ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ⁵⁸ tn Grk “and to see.” 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.

[22:14]  ⁵⁹ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ⁶⁰ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[23:12]  ⁶¹ tn Grk “when it was day.”

[23:12]  ⁶² tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

[23:12]  ⁶³ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

[23:12]  ⁶⁴ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[23:12]  ⁶⁵ tn The word “anything” 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.

[24:8]  ⁶⁶ tn Or “question.”

[24:8]  ⁶⁷ tn Grk “From whom when you examine him yourself, you will be able to learn…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the third person singular pronoun (“him”) and a new sentence begun at the beginning of v. 8 in the translation.

[24:8]  ⁶⁸ tn Grk “about all these things of which we are accusing him.” This has been simplified to eliminate the relative pronoun (“of which”) in the translation.

[25:3]  ⁶⁹ tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3]  ⁷⁰ tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3]  ⁷¹ sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

[25:14]  ⁷² 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]  ⁷³ sn See the note on Porcius Festus in 24:27.

[25:14]  ⁷⁴ 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.”

[26:31]  ⁷⁵ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ⁷⁶ tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:31]  sn Not doing anything deserving death… Here is yet another declaration of Paul’s innocence, but still no release. The portrayal shows how unjust Paul’s confinement was.