Kisah Para Rasul 1:19

1:19 This ¹  became known to all who lived in Jerusalem, so that in their own language ²  they called that field ³  Hakeldama, that is, “Field of Blood.”)

Kisah Para Rasul 2:34

2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ⁴  at my right hand

Kisah Para Rasul 2:39

2:39 For the promise ⁵  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”

Kisah Para Rasul 3:15

3:15 You killed ⁶  the Originator ⁷  of life, whom God raised ⁸  from the dead. To this fact we are witnesses! ⁹ 

Kisah Para Rasul 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ¹⁰  by which we must ¹¹  be saved.”

Kisah Para Rasul 8:7

8:7 For unclean spirits, ¹²  crying with loud shrieks, were coming out of many who were possessed, ¹³  and many paralyzed and lame people were healed.

Kisah Para Rasul 8:33

8:33 In humiliation ¹⁴  justice was taken from him. ¹⁵ 

Who can describe his posterity? ¹⁶ 

For his life was taken away ¹⁷  from the earth.” ¹⁸ 

Kisah Para Rasul 9:38

9:38 Because Lydda ¹⁹  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.” ²⁰ 

Kisah Para Rasul 15:10

15:10 So now why are you putting God to the test ²¹  by placing on the neck of the disciples a yoke ²²  that neither our ancestors ²³  nor we have been able to bear?

Kisah Para Rasul 15:28

15:28 For it seemed best to the Holy Spirit and to us ²⁴  not to place any greater burden on you than these necessary rules: ²⁵ 

Kisah Para Rasul 17:25

17:25 nor is he served by human hands, as if he needed anything, ²⁶  because he himself gives life and breath and everything to everyone. ²⁷ 

Kisah Para Rasul 17:29

17:29 So since we are God’s offspring, we should not think the deity ²⁸  is like gold or silver or stone, an image ²⁹  made by human ³⁰  skill ³¹  and imagination. ³² 

Kisah Para Rasul 19:24

19:24 For a man named Demetrius, a silversmith who made silver shrines ³³  of Artemis, ³⁴  brought a great deal ³⁵  of business ³⁶  to the craftsmen.

Kisah Para Rasul 21:3

21:3 After we sighted Cyprus ³⁷  and left it behind on our port side, ³⁸  we sailed on to Syria and put in ³⁹  at Tyre, ⁴⁰  because the ship was to unload its cargo there.

Kisah Para Rasul 21:29

21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ⁴¹  they assumed Paul had brought him into the inner temple courts.) ⁴² 

Kisah Para Rasul 23:8

23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ⁴³ 

Kisah Para Rasul 26:2

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ⁴⁴  I consider myself fortunate that I am about to make my defense before you today,

Kisah Para Rasul 26:11

26:11 I punished ⁴⁵  them often in all the synagogues ⁴⁶  and tried to force ⁴⁷  them to blaspheme. Because I was so furiously enraged ⁴⁸  at them, I went to persecute ⁴⁹  them even in foreign cities.

Kisah Para Rasul 26:14

26:14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ⁵⁰  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ⁵¹  by kicking against the goads.’ ⁵² 

Kisah Para Rasul 27:22

27:22 And now I advise ⁵³  you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. ⁵⁴ 

[1:19]  ¹ tn Grk “And this.” 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.

[1:19]  ² sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ³ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[2:34]  ⁴ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[2:39]  ⁵ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[3:15]  ⁶ tn Or “You put to death.”

[3:15]  ⁷ tn Or “Founder,” “founding Leader.”

[3:15]  ⁸ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ⁹ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[4:12]  ¹⁰ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ¹¹ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[8:7]  ¹² sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

[8:7]  ¹³ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[8:33]  ¹⁴ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ¹⁵ tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ¹⁶ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

[8:33]  sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.

[8:33]  ¹⁷ tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

[8:33]  ¹⁸ sn A quotation from Isa 53:7-8.

[9:38]  ¹⁹ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ²⁰ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[15:10]  ²¹ tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.

[15:10]  ²² sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.

[15:10]  ²³ tn Or “forefathers”; Grk “fathers.”

[15:28]  ²⁴ tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

[15:28]  ²⁵ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[17:25]  ²⁶ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ²⁷ tn Grk “he himself gives to all [people] life and breath and all things.”

[17:29]  ²⁸ tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ²⁹ tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ³⁰ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ³¹ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ³² tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.

[19:24]  ³³ tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

[19:24]  ³⁴ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:24]  ³⁵ tn Grk “brought not a little business” (an idiom).

[19:24]  ³⁶ sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

[21:3]  ³⁷ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[21:3]  ³⁸ sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

[21:3]  ³⁹ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[21:3]  ⁴⁰ sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

[21:3]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[21:29]  ⁴¹ tn Grk “whom.”

[21:29]  ⁴² tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:29]  sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.

[23:8]  ⁴³ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

[23:8]  sn This is a parenthetical note by the author.

[26:2]  ⁴⁴ sn See the note on King Agrippa in 25:13.

[26:11]  ⁴⁵ tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. 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.

[26:11]  ⁴⁶ sn See the note on synagogue in 6:9.

[26:11]  ⁴⁷ tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).

[26:11]  ⁴⁸ tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”

[26:11]  ⁴⁹ tn Or “I pursued them even as far as foreign cities.”

[26:14]  ⁵⁰ tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ⁵¹ tn Grk “It is hard for you.”

[26:14]  ⁵² tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.

[26:14]  sn Sayings which contain the imagery used here (kicking against the goads) were also found in Greek writings; see Pindar, Pythians 2.94-96; Euripides, Bacchae 795.

[27:22]  ⁵³ tn The same verb is used for Paul’s original recommendation in Ac 27:9.

[27:22]  ⁵⁴ tn Grk “except the ship.” Here “but” is used to translate the improper preposition πλήν (plhn; see BDAG 826 s.v. πλήν 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative (“but”). The words “will be lost” are also supplied for clarity.

[27:22]  sn The “prophecy” about the ship serves to underscore Paul’s credibility as an agent of God. Paul addressed his audience carefully and drew attention to the sovereign knowledge of God.