Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ¹  the former ²  account, ³  Theophilus, ⁴  about all that Jesus began to do and teach

Kisah Para Rasul 1:24

1:24 Then they prayed, ⁵  “Lord, you know the hearts of all. Show us which one of these two you have chosen

Kisah Para Rasul 3:18

3:18 But the things God foretold ⁶  long ago through ⁷  all the prophets – that his Christ ⁸  would suffer – he has fulfilled in this way.

Kisah Para Rasul 9:32

Peter Heals Aeneas

9:32 Now ⁹  as Peter was traveling around from place to place, ¹⁰  he also came down to the saints who lived in Lydda. ¹¹ 

Kisah Para Rasul 10:36

10:36 You know ¹²  the message ¹³  he sent to the people ¹⁴  of Israel, proclaiming the good news of peace ¹⁵  through ¹⁶  Jesus Christ ¹⁷  (he is Lord ¹⁸  of all) –

Kisah Para Rasul 20:26

20:26 Therefore I declare ¹⁹  to you today that I am innocent ²⁰  of the blood of you all. ²¹ 

Kisah Para Rasul 20:37

20:37 They all began to weep loudly, ²²  and hugged ²³  Paul and kissed him, ²⁴ 

Kisah Para Rasul 22:12

22:12 A man named Ananias, ²⁵  a devout man according to the law, ²⁶  well spoken of by all the Jews who live there, ²⁷ 

Kisah Para Rasul 24:8

24:8 When you examine ²⁸  him yourself, you will be able to learn from him ²⁹  about all these things we are accusing him of doing.” ³⁰ 

Kisah Para Rasul 26:2-3

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ³¹  I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially ³²  familiar with all the customs and controversial issues ³³  of the Jews. Therefore I ask ³⁴  you to listen to me patiently.

Kisah Para Rasul 27:35

27:35 After he said this, Paul ³⁵  took bread ³⁶  and gave thanks to God in front of them all, ³⁷  broke ³⁸  it, and began to eat.

Kisah Para Rasul 3:21

3:21 This one ³⁹  heaven must ⁴⁰  receive until the time all things are restored, ⁴¹  which God declared ⁴²  from times long ago ⁴³  through his holy prophets.

Kisah Para Rasul 10:39

10:39 We ⁴⁴  are witnesses of all the things he did both in Judea ⁴⁵  and in Jerusalem. ⁴⁶  They ⁴⁷  killed him by hanging him on a tree, ⁴⁸ 

Kisah Para Rasul 13:39

13:39 and by this one ⁴⁹  everyone who believes is justified ⁵⁰  from everything from which the law of Moses could not justify ⁵¹  you. ⁵² 

Kisah Para Rasul 16:26

16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds ⁵³  of all the prisoners came loose.

Kisah Para Rasul 19:34

19:34 But when they recognized ⁵⁴  that he was a Jew, they all shouted in unison, ⁵⁵  “Great is Artemis ⁵⁶  of the Ephesians!” for about two hours. ⁵⁷ 

Kisah Para Rasul 3:16

3:16 And on the basis of faith in Jesus’ ⁵⁸  name, ⁵⁹  his very name has made this man – whom you see and know – strong. The ⁶⁰  faith that is through Jesus ⁶¹  has given him this complete health in the presence ⁶²  of you all.

Kisah Para Rasul 19:19

19:19 Large numbers ⁶³  of those who had practiced magic ⁶⁴  collected their books ⁶⁵  and burned them up in the presence of everyone. ⁶⁶  When ⁶⁷  the value of the books was added up, it was found to total fifty thousand silver coins. ⁶⁸ 

Kisah Para Rasul 21:5

21:5 When ⁶⁹  our time was over, ⁷⁰  we left and went on our way. All of them, with their wives and children, accompanied ⁷¹  us outside of the city. After ⁷²  kneeling down on the beach and praying, ⁷³ 

Kisah Para Rasul 22:10

22:10 So I asked, ⁷⁴  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ⁷⁵  and go to Damascus; there you will be told about everything ⁷⁶  that you have been designated ⁷⁷  to do.’

Kisah Para Rasul 26:14

26:14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ⁷⁸  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ⁷⁹  by kicking against the goads.’ ⁸⁰ 

[1:1]  ¹ tn Or “produced,” Grk “made.”

[1:1]  ² tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ³ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ⁴ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:24]  ⁵ tn Grk “And praying, they said.” 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.

[3:18]  ⁶ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ⁷ tn Grk “by the mouth of” (an idiom).

[3:18]  ⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:18]  sn See the note on Christ in 2:31.

[9:32]  ⁹ tn Grk “Now 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.

[9:32]  ¹⁰ tn Grk “As Peter was going through all [the places],” which is somewhat awkward in English. The meaning is best expressed by a phrase like “going around from place to place” or “traveling around from place to place.”

[9:32]  ¹¹ sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.

[10:36]  ¹² 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]  ¹³ tn Grk “the word.”

[10:36]  ¹⁴ tn Grk “to the sons.”

[10:36]  ¹⁵ 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]  ¹⁶ tn Or “by.”

[10:36]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ¹⁸ 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.

[20:26]  ¹⁹ tn Or “testify.”

[20:26]  ²⁰ tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.

[20:26]  ²¹ tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.

[20:37]  ²² tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).

[20:37]  ²³ tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).

[20:37]  ²⁴ sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.

[22:12]  ²⁵ tn Grk “a certain Ananias.”

[22:12]  ²⁶ sn The law refers to the law of Moses.

[22:12]  ²⁷ tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”

[24:8]  ²⁸ tn Or “question.”

[24:8]  ²⁹ 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]  ³⁰ 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.

[26:2]  ³¹ sn See the note on King Agrippa in 25:13.

[26:3]  ³² tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ³³ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[26:3]  ³⁴ tn BDAG 218 s.v. δέομαι states, “In our lit. only w. the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.…Ac 26:3.”

[27:35]  ³⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[27:35]  ³⁶ tn Grk “taking bread, gave thanks.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:35]  ³⁷ tn Or “before them all,” but here this could be misunderstood to indicate a temporal sequence.

[27:35]  ³⁸ tn Grk “and breaking it, he began.” The participle κλάσας (klasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:21]  ³⁹ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn Or “spoke.”

[3:21]  ⁴³ tn Or “from all ages past.”

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

[10:39]  ⁴⁴ tn Grk “And we.” 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.

[10:39]  ⁴⁵ tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).

[10:39]  ⁴⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ⁴⁷ tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” 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.

[10:39]  ⁴⁸ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[13:39]  ⁴⁹ sn This one refers here to Jesus.

[13:39]  ⁵⁰ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ⁵¹ tn Or “could not free.”

[13:39]  ⁵² tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[16:26]  ⁵³ tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.

[19:34]  ⁵⁴ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ⁵⁵ tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ⁵⁶ 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, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).

[19:34]  ⁵⁷ sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.

[3:16]  ⁵⁸ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ⁵⁹ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ⁶⁰ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ⁶¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.

[3:16]  ⁶² tn Or “in full view.”

[19:19]  ⁶³ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ⁶⁴ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ⁶⁵ tn Or “scrolls.”

[19:19]  ⁶⁶ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ⁶⁷ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ⁶⁸ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[21:5]  ⁶⁹ tn Grk “It happened that when.” 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.

[21:5]  ⁷⁰ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ⁷¹ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ⁷² tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ⁷³ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[22:10]  ⁷⁴ tn Grk “So I said.”

[22:10]  ⁷⁵ tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ⁷⁶ tn Grk “about all things.”

[22:10]  ⁷⁷ tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.

[26:14]  ⁷⁸ tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ⁷⁹ tn Grk “It is hard for you.”

[26:14]  ⁸⁰ 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.