Kisah Para Rasul 2:40

2:40 With many other words he testified ¹  and exhorted them saying, “Save yourselves from this perverse ²  generation!”

Kisah Para Rasul 3:21

3:21 This one ³  heaven must ⁴  receive until the time all things are restored, ⁵  which God declared ⁶  from times long ago ⁷  through his holy prophets.

Kisah Para Rasul 4:24

4:24 When they heard this, they raised their voices to God with one mind ⁸  and said, “Master of all, ⁹  you who made the heaven, the earth, ¹⁰  the sea, and everything that is in them,

Kisah Para Rasul 8:40

8:40 Philip, however, found himself ¹¹  at Azotus, ¹²  and as he passed through the area, ¹³  he proclaimed the good news ¹⁴  to all the towns ¹⁵  until he came to Caesarea. ¹⁶ 

Kisah Para Rasul 9:36

Peter Raises Dorcas

9:36 Now in Joppa ¹⁷  there was a disciple named Tabitha (which in translation means ¹⁸  Dorcas). ¹⁹  She was continually doing good deeds and acts of charity. ²⁰ 

Kisah Para Rasul 10:41-42

10:41 not by all the people, but by us, the witnesses God had already chosen, ²¹  who ate and drank ²²  with him after he rose from the dead. 10:42 He ²³  commanded us to preach to the people and to warn ²⁴  them ²⁵  that he is the one ²⁶  appointed ²⁷  by God as judge ²⁸  of the living and the dead.

Kisah Para Rasul 10:45

10:45 The ²⁹  circumcised believers ³⁰  who had accompanied Peter were greatly astonished ³¹  that ³²  the gift of the Holy Spirit ³³  had been poured out ³⁴  even on the Gentiles,

Kisah Para Rasul 13:31

13:31 and ³⁵  for many days he appeared to those who had accompanied ³⁶  him from Galilee to Jerusalem. These ³⁷  are now his witnesses to the people.

Kisah Para Rasul 14:21

Paul and Barnabas Return to Antioch in Syria

14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, ³⁸  to Iconium, ³⁹  and to Antioch. ⁴⁰ 

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ⁴¹  all the things God ⁴²  had done with them, and that he had opened a door ⁴³  of faith for the Gentiles.

Kisah Para Rasul 15:36

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ⁴⁴  and visit the brothers in every town where we proclaimed the word of the Lord ⁴⁵  to see how they are doing.” ⁴⁶ 

Kisah Para Rasul 16:15

16:15 After she and her household were baptized, she urged us, ⁴⁷  “If ⁴⁸  you consider me to be a believer in the Lord, ⁴⁹  come and stay in my house.” And she persuaded ⁵⁰  us.

Kisah Para Rasul 17:11

17:11 These Jews ⁵¹  were more open-minded ⁵²  than those in Thessalonica, ⁵³  for they eagerly ⁵⁴  received ⁵⁵  the message, examining ⁵⁶  the scriptures carefully every day ⁵⁷  to see if these things were so.

Kisah Para Rasul 17:32

17:32 Now when they heard about ⁵⁸  the resurrection from the dead, some began to scoff, ⁵⁹  but others said, “We will hear you again about this.”

Kisah Para Rasul 17:34

17:34 But some people ⁶⁰  joined him ⁶¹  and believed. Among them ⁶²  were Dionysius, who was a member of the Areopagus, ⁶³  a woman ⁶⁴  named Damaris, and others with them.

Kisah Para Rasul 18:23

18:23 After he spent ⁶⁵  some time there, Paul left and went through the region of Galatia ⁶⁶  and Phrygia, ⁶⁷  strengthening all the disciples.

Kisah Para Rasul 18:26

18:26 He began to speak out fearlessly ⁶⁸  in the synagogue, ⁶⁹  but when Priscilla and Aquila ⁷⁰  heard him, they took him aside ⁷¹  and explained the way of God to him more accurately.

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ⁷²  They replied, ⁷³  “No, we have not even ⁷⁴  heard that there is a Holy Spirit.”

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ⁷⁵  entered ⁷⁶  the synagogue ⁷⁷  and spoke out fearlessly ⁷⁸  for three months, addressing ⁷⁹  and convincing ⁸⁰  them about the kingdom of God. ⁸¹ 

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ⁸²  them and saying farewell, ⁸³  he left to go to Macedonia. ⁸⁴ 

Kisah Para Rasul 20:30

20:30 Even from among your own group ⁸⁵  men ⁸⁶  will arise, teaching perversions of the truth ⁸⁷  to draw the disciples away after them.

Kisah Para Rasul 23:11

23:11 The following night the Lord ⁸⁸  stood near ⁸⁹  Paul ⁹⁰  and said, “Have courage, ⁹¹  for just as you have testified about me in Jerusalem, ⁹²  so you must also testify in Rome.” ⁹³ 

Kisah Para Rasul 24:22

24:22 Then Felix, ⁹⁴  who understood the facts ⁹⁵  concerning the Way ⁹⁶  more accurately, ⁹⁷  adjourned their hearing, ⁹⁸  saying, “When Lysias the commanding officer comes down, I will decide your case.” ⁹⁹ 

Kisah Para Rasul 28:14

28:14 There ¹⁰⁰  we found ¹⁰¹  some brothers ¹⁰²  and were invited to stay with them seven days. And in this way we came to Rome. ¹⁰³ 

[2:40]  ¹ tn Or “warned.”

[2:40]  ² tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

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

[3:21]  ⁴ 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]  ⁵ 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]  ⁶ tn Or “spoke.”

[3:21]  ⁷ tn Or “from all ages past.”

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

[4:24]  ⁸ sn With one mind. Compare Acts 1:14.

[4:24]  ⁹ tn Or “Lord of all.”

[4:24]  sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.

[4:24]  ¹⁰ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:40]  ¹¹ tn Or “appeared.”

[8:40]  ¹² sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ¹³ tn The words “the area” are not in the Greek text but are implied.

[8:40]  ¹⁴ tn Or “he preached the gospel.”

[8:40]  ¹⁵ tn Or “cities.”

[8:40]  ¹⁶ 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.

[8:40]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:36]  ¹⁷ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ¹⁸ tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ¹⁹ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ²⁰ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[10:41]  ²¹ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ²² sn Ate and drank. See Luke 24:35-49.

[10:42]  ²³ tn Grk “and he.” 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.

[10:42]  ²⁴ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

[10:42]  ²⁵ tn The word “them” 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.

[10:42]  ²⁶ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42]  ²⁷ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ²⁸ sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

[10:45]  ²⁹ 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.

[10:45]  ³⁰ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ³¹ sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.

[10:45]  ³² tn Or “because.”

[10:45]  ³³ tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.

[10:45]  ³⁴ sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.

[13:31]  ³⁵ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ³⁶ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ³⁷ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” 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 and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[14:21]  ³⁸ sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.

[14:21]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:21]  ³⁹ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

[14:21]  ⁴⁰ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:21]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[14:27]  ⁴¹ tn Or “announced.”

[14:27]  ⁴² sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ⁴³ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[15:36]  ⁴⁴ tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

[15:36]  ⁴⁵ tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ⁴⁶ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[16:15]  ⁴⁷ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ⁴⁸ tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ⁴⁹ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ⁵⁰ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[17:11]  ⁵¹ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ⁵² 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]  ⁵³ 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]  ⁵⁴ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁵⁵ 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]  ⁵⁶ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁵⁷ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:32]  ⁵⁸ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ⁵⁹ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[17:34]  ⁶⁰ tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).

[17:34]  ⁶¹ tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.

[17:34]  ⁶² tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.

[17:34]  ⁶³ tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.

[17:34]  ⁶⁴ tn Grk “and a woman”; but 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.

[18:23]  ⁶⁵ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ⁶⁶ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[18:23]  ⁶⁷ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[18:26]  ⁶⁸ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ⁶⁹ sn See the note on synagogue in 6:9.

[18:26]  ⁷⁰ sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ⁷¹ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[19:2]  ⁷² tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ⁷³ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ⁷⁴ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[19:8]  ⁷⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ⁷⁶ 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]  ⁷⁷ sn See the note on synagogue in 6:9.

[19:8]  ⁷⁸ tn Or “boldly.”

[19:8]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ 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.

[20:1]  ⁸² tn Or “exhorting.”

[20:1]  ⁸³ tn Or “and taking leave of them.”

[20:1]  ⁸⁴ sn Macedonia was the Roman province of Macedonia in Greece.

[20:30]  ⁸⁵ tn Grk “from among yourselves.”

[20:30]  ⁸⁶ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ⁸⁷ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:30]  sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.

[23:11]  ⁸⁸ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ⁸⁹ 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]  ⁹⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ⁹¹ tn Or “Do not be afraid.”

[23:11]  ⁹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ⁹³ 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.

[24:22]  ⁹⁴ sn See the note on Antonius Felix in 23:24.

[24:22]  ⁹⁵ tn Grk “the things.”

[24:22]  ⁹⁶ tn That is, concerning Christianity.

[24:22]  ⁹⁷ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ⁹⁸ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ⁹⁹ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[28:14]  ¹⁰⁰ tn Grk “where.” Because of the length and complexity of the Greek sentence, the relative pronoun (“where”) has been replaced with the demonstrative pronoun (“there”) and a new sentence begun here in the translation.

[28:14]  ¹⁰¹ tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[28:14]  ¹⁰² sn That is, some fellow Christians.

[28:14]  ¹⁰³ map For location see JP4 A1.