Kisah Para Rasul 2:44

2:44 All who believed were together and held ¹  everything in common,

Kisah Para Rasul 3:23

3:23 Every person ²  who does not obey that prophet will be destroyed and thus removed ³  from the people.’ ⁴ 

Kisah Para Rasul 4:18

4:18 And they called them in and ordered ⁵  them not to speak or teach at all in the name ⁶  of Jesus.

Kisah Para Rasul 5:11

5:11 Great ⁷  fear gripped ⁸  the whole church ⁹  and all who heard about these things.

Kisah Para Rasul 5:33

5:33 Now when they heard this, they became furious ¹⁰  and wanted to execute them. ¹¹ 

Kisah Para Rasul 6:10

6:10 Yet ¹²  they were not able to resist ¹³  the wisdom and the Spirit with which he spoke.

Kisah Para Rasul 7:13

7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family ¹⁴  became known to Pharaoh.

Kisah Para Rasul 8:10

8:10 All the people, ¹⁵  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ¹⁶ 

Kisah Para Rasul 8:21

8:21 You have no share or part ¹⁷  in this matter ¹⁸  because your heart is not right before God!

Kisah Para Rasul 8:24

8:24 But Simon replied, ¹⁹  “You pray to the Lord for me so that nothing of what you have said may happen to ²⁰  me.”

Kisah Para Rasul 9:7

9:7 (Now the men ²¹  who were traveling with him stood there speechless, ²²  because they heard the voice but saw no one.) ²³ 

Kisah Para Rasul 11:22

11:22 A report ²⁴  about them came to the attention ²⁵  of the church in Jerusalem, ²⁶  and they sent Barnabas ²⁷  to Antioch. ²⁸ 

Kisah Para Rasul 15:26-27

15:26 who ²⁹  have risked their lives ³⁰  for the name of our Lord Jesus Christ. ³¹  15:27 Therefore we are sending ³²  Judas and Silas ³³  who will tell you these things themselves in person. ³⁴ 

Kisah Para Rasul 19:28

19:28 When ³⁵  they heard ³⁶  this they became enraged ³⁷  and began to shout, ³⁸  “Great is Artemis ³⁹  of the Ephesians!”

Kisah Para Rasul 20:23

20:23 except ⁴⁰  that the Holy Spirit warns ⁴¹  me in town after town ⁴²  that ⁴³  imprisonment ⁴⁴  and persecutions ⁴⁵  are waiting for me.

Kisah Para Rasul 22:9

22:9 Those who were with me saw the light, but did not understand ⁴⁶  the voice of the one who was speaking to me.

Kisah Para Rasul 23:31

23:31 So the soldiers, in accordance with their orders, ⁴⁷  took ⁴⁸  Paul and brought him to Antipatris ⁴⁹  during the night.

Kisah Para Rasul 25:27

25:27 For it seems unreasonable to me to send a prisoner without clearly indicating ⁵⁰  the charges against him.”

Kisah Para Rasul 26:19

26:19 “Therefore, King Agrippa, ⁵¹  I was not disobedient ⁵²  to the heavenly ⁵³  vision,

[2:44]  ¹ tn Grk “had.”

[3:23]  ² tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ³ 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]  ⁴ 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.

[4:18]  ⁵ tn Or “commanded.”

[4:18]  ⁶ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[5:11]  ⁷ tn Grk “And great.” 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.

[5:11]  ⁸ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ⁹ sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[5:33]  ¹⁰ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ¹¹ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[6:10]  ¹² tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ¹³ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[7:13]  ¹⁴ tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).

[8:10]  ¹⁵ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ¹⁶ tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[8:21]  ¹⁷ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ¹⁸ tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.

[8:24]  ¹⁹ tn Grk “Simon answered and said.”

[8:24]  sn Given that Simon does not follow Peter’s call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon’s reply is not entirely clear.

[8:24]  ²⁰ tn Grk “may come upon.”

[9:7]  ²¹ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ²² tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ²³ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[11:22]  ²⁴ tn Grk “Word.”

[11:22]  ²⁵ tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.

[11:22]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ²⁷ tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielqein) is found before ἕως (Jews) in D E Ψ 33 Ï and some versional mss. It is lacking in Ì⁷⁴ א A B 81 1739 pc and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be original. NA²⁷ has the infinitive in brackets, indicating doubt as to its authenticity.

[11:22]  ²⁸ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.

[15:26]  ²⁹ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  ³⁰ tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  ³¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:27]  ³² tn This verb has been translated as an epistolary aorist.

[15:27]  ³³ sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27]  ³⁴ tn Grk “by means of word” (an idiom for a verbal report).

[19:28]  ³⁵ tn Grk “And when.” 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.

[19:28]  ³⁶ tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ³⁷ tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

[19:28]  ³⁸ tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[19:28]  ³⁹ sn Artemis was 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.

[20:23]  ⁴⁰ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ⁴¹ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

[20:23]  ⁴² tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ⁴³ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ⁴⁴ tn Grk “bonds.”

[20:23]  ⁴⁵ tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[22:9]  ⁴⁶ tn Grk “did not hear” (but see Acts 9:7). BDAG 38 s.v. ἀκούω 7 has “W. acc. τὸν νόμον understand the law Gal 4:21; perh. Ac 22:9; 26:14…belong here.” If the word has this sense here, then a metonymy is present, since the lack of effect is put for a failure to appreciate what was heard.

[23:31]  ⁴⁷ tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”

[23:31]  ⁴⁸ tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:31]  ⁴⁹ sn Antipatris was a city in Judea about 35 mi (55 km) northwest of Jerusalem (about halfway to Caesarea). It was mentioned several times by Josephus (Ant. 13.15.1 [13.390]; J. W. 1.4.7 [1.99]).

[25:27]  ⁵⁰ tn L&N 33.153 s.v. σημαίνω, “to cause something to be both specific and clear – ‘to indicate clearly, to make clear’… ‘for it seems unreasonable to me to send a prisoner without clearly indicating the charges against him’ Ac 25:27.”

[25:27]  sn Without clearly indicating the charges against him. Again the point is made by Festus himself that there is difficulty even in articulating a charge against Paul.

[26:19]  ⁵¹ sn See the note on King Agrippa in 25:13.

[26:19]  ⁵² sn I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.

[26:19]  ⁵³ tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανός^a ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”