Kisah Para Rasul 3:26

3:26 God raised up ¹  his servant and sent him first to you, to bless you by turning ²  each one of you from your iniquities.” ³ 

Kisah Para Rasul 4:23

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ⁴  went to their fellow believers ⁵  and reported everything the high priests and the elders had said to them.

Kisah Para Rasul 8:14

8:14 Now when the apostles in Jerusalem ⁶  heard that Samaria had accepted the word ⁷  of God, they sent ⁸  Peter and John to them.

Kisah Para Rasul 9:1

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ⁹  to murder ¹⁰  the Lord’s disciples, went to the high priest

Kisah Para Rasul 13:6

13:6 When they had crossed over ¹¹  the whole island as far as Paphos, ¹²  they found a magician, a Jewish false prophet named Bar-Jesus, ¹³ 

Kisah Para Rasul 15:25

15:25 we have unanimously ¹⁴  decided ¹⁵  to choose men to send to you along with our dear friends Barnabas and Paul,

Kisah Para Rasul 15:38

15:38 but Paul insisted ¹⁶  that they should not take along this one who had left them in Pamphylia ¹⁷  and had not accompanied them in the work.

Kisah Para Rasul 16:31

16:31 They replied, ¹⁸  “Believe ¹⁹  in the Lord Jesus ²⁰  and you will be saved, you and your household.”

Kisah Para Rasul 17:10

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ²¹  at once, during the night. When they arrived, ²²  they went to the Jewish synagogue. ²³ 

Kisah Para Rasul 17:17

17:17 So he was addressing ²⁴  the Jews and the God-fearing Gentiles ²⁵  in the synagogue, ²⁶  and in the marketplace every day ²⁷  those who happened to be there.

Kisah Para Rasul 17:19

17:19 So they took Paul and ²⁸  brought him to the Areopagus, ²⁹  saying, “May we know what this new teaching is that you are proclaiming?

Kisah Para Rasul 19:31

19:31 Even some of the provincial authorities ³⁰  who were his friends sent ³¹  a message ³²  to him, urging him not to venture ³³  into the theater.

Kisah Para Rasul 20:20

20:20 You know that I did not hold back from proclaiming ³⁴  to you anything that would be helpful, ³⁵  and from teaching you publicly ³⁶  and from house to house,

Kisah Para Rasul 20:25

20:25 “And now ³⁷  I know that none ³⁸  of you among whom I went around proclaiming the kingdom ³⁹  will see me ⁴⁰  again.

Kisah Para Rasul 23:14

23:14 They ⁴¹  went ⁴²  to the chief priests ⁴³  and the elders and said, “We have bound ourselves with a solemn oath ⁴⁴  not to partake ⁴⁵  of anything until we have killed Paul.

Kisah Para Rasul 27:44

27:44 and the rest were to follow, ⁴⁶  some on planks ⁴⁷  and some on pieces of the ship. ⁴⁸  And in this way ⁴⁹  all were brought safely to land.

Kisah Para Rasul 28:14

28:14 There ⁵⁰  we found ⁵¹  some brothers ⁵²  and were invited to stay with them seven days. And in this way we came to Rome. ⁵³ 

[3:26]  ¹ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ² sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ³ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[4:23]  ⁴ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ⁵ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[8:14]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ⁷ tn Or “message.”

[8:14]  ⁸ sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.

[9:1]  ⁹ tn Or “Saul, making dire threats.”

[9:1]  ¹⁰ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[13:6]  ¹¹ tn Or “had passed through,” “had traveled through.”

[13:6]  ¹² sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ¹³ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[15:25]  ¹⁴ tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

[15:25]  ¹⁵ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:38]  ¹⁶ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ¹⁷ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[16:31]  ¹⁸ tn Grk “said.”

[16:31]  ¹⁹ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ²⁰ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[17:10]  ²¹ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

[17:10]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:10]  ²² tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ²³ sn See the note on synagogue in 6:9.

[17:17]  ²⁴ 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 17:17. 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.

[17:17]  ²⁵ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ²⁶ sn See the note on synagogue in 6:9.

[17:17]  ²⁷ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:19]  ²⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ²⁹ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:19]  sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.

[19:31]  ³⁰ tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  ³¹ tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  ³² tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[19:31]  ³³ tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.

[20:20]  ³⁴ tn Or “declaring.”

[20:20]  ³⁵ tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ³⁶ tn Or “openly.”

[20:25]  ³⁷ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ³⁸ tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ³⁹ sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

[20:25]  ⁴⁰ tn Grk “will see my face” (an idiom for seeing someone in person).

[23:14]  ⁴¹ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ⁴² tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ⁴³ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ⁴⁴ tn Or “bound ourselves 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.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ⁴⁵ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[27:44]  ⁴⁶ tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.

[27:44]  ⁴⁷ tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  ⁴⁸ tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.

[27:44]  sn Both the planks and pieces of the ship were for the weak or nonswimmers. The whole scene is a historical metaphor representing how listening to Paul and his message could save people.

[27:44]  ⁴⁹ tn Grk “And in this way it happened that.” 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.

[28:14]  ⁵⁰ 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]  ⁵¹ tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[28:14]  ⁵² sn That is, some fellow Christians.

[28:14]  ⁵³ map For location see JP4 A1.