Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ¹  after he had given orders ²  by ³  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 2:30

2:30 So then, because ⁴  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ⁵  on his throne, ⁶ 

Kisah Para Rasul 4:33

4:33 With ⁷  great power the apostles were giving testimony ⁸  to the resurrection of the Lord Jesus, and great grace was on them all.

Kisah Para Rasul 5:34

5:34 But a Pharisee ⁹  whose name was Gamaliel, ¹⁰  a teacher of the law who was respected by all the people, stood up ¹¹  in the council ¹²  and ordered the men to be put outside for a short time.

Kisah Para Rasul 5:39

5:39 but if ¹³  it is from God, you will not be able to stop them, or you may even be found ¹⁴  fighting against God.” He convinced them, ¹⁵ 

Kisah Para Rasul 7:49

7:49 ‘Heaven is my throne,

and earth is the footstool for my feet.

What kind of house will you build for me, says the Lord,

or what is my resting place? ¹⁶ 

Kisah Para Rasul 7:51

7:51 “You stubborn ¹⁷  people, with uncircumcised ¹⁸  hearts and ears! ¹⁹  You are always resisting the Holy Spirit, like your ancestors ²⁰  did!

Kisah Para Rasul 7:55

7:55 But Stephen, ²¹  full ²²  of the Holy Spirit, looked intently ²³  toward heaven and saw the glory of God, and Jesus standing ²⁴  at the right hand of God.

Kisah Para Rasul 9:38

9:38 Because Lydda ²⁵  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.” ²⁶ 

Kisah Para Rasul 11:23

11:23 When ²⁷  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ²⁸  to the Lord with devoted hearts, ²⁹ 

Kisah Para Rasul 12:14

12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told ³⁰  them ³¹  that Peter was standing at the gate.

Kisah Para Rasul 13:8

13:8 But the magician Elymas ³²  (for that is the way his name is translated) ³³  opposed them, trying to turn the proconsul ³⁴  away from the faith.

Kisah Para Rasul 14:14

14:14 But when the apostles ³⁵  Barnabas and Paul heard about ³⁶  it, they tore ³⁷  their clothes and rushed out ³⁸  into the crowd, shouting, ³⁹ 

Kisah Para Rasul 19:40

19:40 For ⁴⁰  we are in danger of being charged with rioting ⁴¹  today, since there is no cause we can give to explain ⁴²  this disorderly gathering.” ⁴³ 

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 ⁴⁴  them and saying farewell, ⁴⁵  he left to go to Macedonia. ⁴⁶ 

Kisah Para Rasul 20:13

The Voyage to Miletus

20:13 We went on ahead ⁴⁷  to the ship and put out to sea ⁴⁸  for Assos, ⁴⁹  intending ⁵⁰  to take Paul aboard there, for he had arranged it this way. ⁵¹  He ⁵²  himself was intending ⁵³  to go there by land. ⁵⁴ 

Kisah Para Rasul 20:20

20:20 You know that I did not hold back from proclaiming ⁵⁵  to you anything that would be helpful, ⁵⁶  and from teaching you publicly ⁵⁷  and from house to house,

Kisah Para Rasul 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ⁵⁸  my heart? For I am ready not only to be tied up, ⁵⁹  but even to die in Jerusalem for the name of the Lord Jesus.”

Kisah Para Rasul 22:12

22:12 A man named Ananias, ⁶⁰  a devout man according to the law, ⁶¹  well spoken of by all the Jews who live there, ⁶² 

Kisah Para Rasul 22:17

22:17 When ⁶³  I returned to Jerusalem and was praying in the temple, I fell into a trance ⁶⁴ 

Kisah Para Rasul 22:24

22:24 the commanding officer ⁶⁵  ordered Paul ⁶⁶  to be brought back into the barracks. ⁶⁷  He told them ⁶⁸  to interrogate Paul ⁶⁹  by beating him with a lash ⁷⁰  so that he could find out the reason the crowd ⁷¹  was shouting at Paul ⁷²  in this way.

Kisah Para Rasul 26:23

26:23 that ⁷³  the Christ ⁷⁴  was to suffer and be the first to rise from the dead, to proclaim light both to our people ⁷⁵  and to the Gentiles.” ⁷⁶ 

[1:2]  ¹ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ² tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ³ tn Or “through.”

[2:30]  ⁴ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ⁵ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ⁶ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[4:33]  ⁷ tn Grk “And with.” 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.

[4:33]  ⁸ tn Or “were witnessing.”

[5:34]  ⁹ sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:34]  ¹⁰ sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[5:34]  ¹¹ tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[5:34]  ¹² tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:39]  ¹³ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ¹⁴ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ¹⁵ tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[7:49]  ¹⁶ sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.

[7:51]  ¹⁷ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ¹⁸ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ¹⁹ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ²⁰ tn Or “forefathers”; Grk “fathers.”

[7:55]  ²¹ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ²² tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ²³ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ²⁴ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[9:38]  ²⁵ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ²⁶ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[11:23]  ²⁷ tn Grk “Antioch, who when.” The relative pronoun was omitted 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.

[11:23]  ²⁸ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

[11:23]  sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).

[11:23]  ²⁹ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[12:14]  ³⁰ tn Or “informed.”

[12:14]  ³¹ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:8]  ³² tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ³³ sn A parenthetical note by the author.

[13:8]  ³⁴ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[14:14]  ³⁵ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ³⁶ tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ³⁷ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ³⁸ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ³⁹ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:14]  sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.

[19:40]  ⁴⁰ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ⁴¹ tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

[19:40]  ⁴² tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

[19:40]  ⁴³ tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

[20:1]  ⁴⁴ tn Or “exhorting.”

[20:1]  ⁴⁵ tn Or “and taking leave of them.”

[20:1]  ⁴⁶ sn Macedonia was the Roman province of Macedonia in Greece.

[20:13]  ⁴⁷ tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:13]  ⁴⁸ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[20:13]  ⁴⁹ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:13]  ⁵⁰ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ⁵¹ tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”

[20:13]  ⁵² tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”

[20:13]  ⁵³ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ⁵⁴ tn Or “there on foot.”

[20:20]  ⁵⁵ tn Or “declaring.”

[20:20]  ⁵⁶ 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]  ⁵⁷ tn Or “openly.”

[21:13]  ⁵⁸ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ⁵⁹ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[22:12]  ⁶⁰ tn Grk “a certain Ananias.”

[22:12]  ⁶¹ sn The law refers to the law of Moses.

[22:12]  ⁶² 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.”

[22:17]  ⁶³ tn Grk “It happened to me 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.

[22:17]  ⁶⁴ tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:24]  ⁶⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[22:24]  ⁶⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ⁶⁷ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[22:24]  ⁶⁸ tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.

[22:24]  ⁶⁹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ⁷⁰ sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

[22:24]  ⁷¹ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  ⁷² tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[26:23]  ⁷³ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ⁷⁴ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  sn See the note on Christ in 2:31.

[26:23]  ⁷⁵ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ⁷⁶ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.