Kisah Para Rasul 1:20-21

1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ¹  and let there be no one to live in it,’ ²  and ‘Let another take his position of responsibility.’ ³  1:21 Thus one of the men ⁴  who have accompanied us during all the time the Lord Jesus associated with ⁵  us,

Kisah Para Rasul 4:17

4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ⁶  to anyone in this name.”

Kisah Para Rasul 5:3

5:3 But Peter said, “Ananias, why has Satan filled ⁷  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ⁸  the land?

Kisah Para Rasul 5:25

5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ⁹  and teaching ¹⁰  the people!”

Kisah Para Rasul 8:12

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ¹¹  and the name of Jesus Christ, ¹²  they began to be baptized, ¹³  both men and women.

Kisah Para Rasul 9:8

9:8 So Saul got up from the ground, but although his eyes were open, ¹⁴  he could see nothing. ¹⁵  Leading him by the hand, his companions ¹⁶  brought him into Damascus.

Kisah Para Rasul 9:13

9:13 But Ananias replied, ¹⁷  “Lord, I have heard from many people ¹⁸  about this man, how much harm he has done to your saints in Jerusalem,

Kisah Para Rasul 9:31

9:31 Then ¹⁹  the church throughout Judea, Galilee, ²⁰  and Samaria experienced ²¹  peace and thus was strengthened. ²²  Living ²³  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ²⁴  increased in numbers.

Kisah Para Rasul 9:41

9:41 He gave ²⁵  her his hand and helped her get up. Then he called ²⁶  the saints and widows and presented her alive.

Kisah Para Rasul 10:30

10:30 Cornelius ²⁷  replied, ²⁸  “Four days ago at this very hour, at three o’clock in the afternoon, ²⁹  I was praying in my house, and suddenly ³⁰  a man in shining clothing stood before me

Kisah Para Rasul 10:36-37

10:36 You know ³¹  the message ³²  he sent to the people ³³  of Israel, proclaiming the good news of peace ³⁴  through ³⁵  Jesus Christ ³⁶  (he is Lord ³⁷  of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: ³⁸ 

Kisah Para Rasul 11:20

11:20 But there were some men from Cyprus ³⁹  and Cyrene ⁴⁰  among them who came ⁴¹  to Antioch ⁴²  and began to speak to the Greeks ⁴³  too, proclaiming the good news of the Lord Jesus.

Kisah Para Rasul 16:34

16:34 The jailer ⁴⁴  brought them into his house and set food ⁴⁵  before them, and he rejoiced greatly ⁴⁶  that he had come to believe ⁴⁷  in God, together with his entire household. ⁴⁸ 

Kisah Para Rasul 17:21

17:21 (All the Athenians and the foreigners who lived there used to spend their time ⁴⁹  in nothing else than telling ⁵⁰  or listening to something new.) ⁵¹ 

Kisah Para Rasul 19:19

19:19 Large numbers ⁵²  of those who had practiced magic ⁵³  collected their books ⁵⁴  and burned them up in the presence of everyone. ⁵⁵  When ⁵⁶  the value of the books was added up, it was found to total fifty thousand silver coins. ⁵⁷ 

Kisah Para Rasul 19:40

19:40 For ⁵⁸  we are in danger of being charged with rioting ⁵⁹  today, since there is no cause we can give to explain ⁶⁰  this disorderly gathering.” ⁶¹ 

Kisah Para Rasul 22:6

22:6 As ⁶²  I was en route and near Damascus, ⁶³  about noon a very bright ⁶⁴  light from heaven ⁶⁵  suddenly flashed ⁶⁶  around me.

Kisah Para Rasul 22:17

22:17 When ⁶⁷  I returned to Jerusalem and was praying in the temple, I fell into a trance ⁶⁸ 

Kisah Para Rasul 24:12

24:12 They did not find me arguing ⁶⁹  with anyone or stirring up a crowd ⁷⁰  in the temple courts ⁷¹  or in the synagogues ⁷²  or throughout the city, ⁷³ 

Kisah Para Rasul 24:22

24:22 Then Felix, ⁷⁴  who understood the facts ⁷⁵  concerning the Way ⁷⁶  more accurately, ⁷⁷  adjourned their hearing, ⁷⁸  saying, “When Lysias the commanding officer comes down, I will decide your case.” ⁷⁹ 

Kisah Para Rasul 26:4

26:4 Now all the Jews know the way I lived ⁸⁰  from my youth, spending my life from the beginning among my own people ⁸¹  and in Jerusalem. ⁸² 

Kisah Para Rasul 26:6

26:6 And now I stand here on trial ⁸³  because of my hope in the promise made by God to our ancestors, ⁸⁴ 

Kisah Para Rasul 27:2

27:2 We went on board ⁸⁵  a ship from Adramyttium ⁸⁶  that was about to sail to various ports ⁸⁷  along the coast of the province of Asia ⁸⁸  and put out to sea, ⁸⁹  accompanied by Aristarchus, a Macedonian ⁹⁰  from Thessalonica. ⁹¹ 

Kisah Para Rasul 27:28

27:28 They took soundings ⁹²  and found the water was twenty fathoms ⁹³  deep; when they had sailed a little farther ⁹⁴  they took soundings again and found it was fifteen fathoms ⁹⁵  deep.

Kisah Para Rasul 27:43

27:43 But the centurion, ⁹⁶  wanting to save Paul’s life, ⁹⁷  prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, ⁹⁸ 

Kisah Para Rasul 28:20

28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” ⁹⁹ 

[1:20]  ¹ tn Or “uninhabited” or “empty.”

[1:20]  ² sn A quotation from Ps 69:25.

[1:20]  ³ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[1:21]  ⁴ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ⁵ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[4:17]  ⁶ tn Or “speak no longer.”

[5:3]  ⁷ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ⁸ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[5:25]  ⁹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ¹⁰ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[8:12]  ¹¹ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ¹³ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[9:8]  ¹⁴ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ¹⁵ sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ¹⁶ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:13]  ¹⁷ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ¹⁸ tn The word “people” is not in the Greek text, but is implied.

[9:31]  ¹⁹ tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  ²⁰ tn Grk “and Galilee,” but 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.

[9:31]  ²¹ tn Grk “had.”

[9:31]  ²² tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  ²³ tn Grk “And living.” 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.

[9:31]  ²⁴ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[9:41]  ²⁵ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ²⁶ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[10:30]  ²⁷ tn Grk “And Cornelius.” 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.

[10:30]  ²⁸ tn Grk “said.”

[10:30]  ²⁹ tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

[10:30]  ³⁰ tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.

[10:36]  ³¹ 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]  ³² tn Grk “the word.”

[10:36]  ³³ tn Grk “to the sons.”

[10:36]  ³⁴ 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]  ³⁵ tn Or “by.”

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

[10:36]  ³⁷ 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.

[10:37]  ³⁸ tn Or “proclaimed.”

[11:20]  ³⁹ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ⁴⁰ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ⁴¹ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ⁴² sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ⁴³ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[16:34]  ⁴⁴ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ⁴⁵ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ⁴⁶ tn Or “he was overjoyed.”

[16:34]  ⁴⁷ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ⁴⁸ tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.

[17:21]  ⁴⁹ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ⁵⁰ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ⁵¹ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[19:19]  ⁵² tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ⁵³ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ⁵⁴ tn Or “scrolls.”

[19:19]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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).

[19:40]  ⁵⁸ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ 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.”

[22:6]  ⁶² tn Grk “It happened that as.” 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.

[22:6]  ⁶³ tn Grk “going and nearing Damascus.”

[22:6]  sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).

[22:6]  ⁶⁴ tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”

[22:6]  ⁶⁵ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[22:6]  ⁶⁶ tn Or “shone.”

[22:17]  ⁶⁷ 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]  ⁶⁸ tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[24:12]  ⁶⁹ tn Or “disputing,” “conducting a heated discussion.”

[24:12]  ⁷⁰ tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

[24:12]  ⁷¹ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[24:12]  ⁷² sn See the note on synagogue in 6:9.

[24:12]  ⁷³ sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.

[24:22]  ⁷⁴ sn See the note on Antonius Felix in 23:24.

[24:22]  ⁷⁵ tn Grk “the things.”

[24:22]  ⁷⁶ tn That is, concerning Christianity.

[24:22]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ 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.”

[26:4]  ⁸⁰ tn Grk “my manner of life.”

[26:4]  ⁸¹ tn Or “nation.”

[26:4]  ⁸² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:6]  ⁸³ tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  ⁸⁴ tn Or “forefathers”; Grk “fathers.”

[27:2]  ⁸⁵ tn Grk “Going on board.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[27:2]  ⁸⁶ sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.

[27:2]  ⁸⁷ tn Grk “places.”

[27:2]  ⁸⁸ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[27:2]  ⁸⁹ tn BDAG 62 s.v. ἀνάγω 4 states, “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.”

[27:2]  sn Although not explicitly stated, the ship put out to sea from the port of Caesarea (where the previous events had taken place (cf. 25:13) and then sailed along the Asiatic coast (the first stop was Sidon, v. 3).

[27:2]  ⁹⁰ sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.

[27:2]  ⁹¹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[27:28]  ⁹² tn Grk “Heaving the lead, they found.” The participle βολίσαντες (bolisante") has been translated as a finite verb due to requirements of contemporary English style. See also BDAG 180 s.v. βολίζω. Although the term is used twice in this verse (and thus is technically not a NT hapax legomenon), it occurs nowhere else in the NT.

[27:28]  ⁹³ sn A fathom is about 6 feet or just under 2 meters (originally the length of a man’s outstretched arms). This was a nautical technical term for measuring the depth of water. Here it was about 120 ft (36 m).

[27:28]  ⁹⁴ tn L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”

[27:28]  ⁹⁵ sn Here the depth was about 90 ft (27 m).

[27:43]  ⁹⁶ sn See the note on the word centurion in 10:1.

[27:43]  ⁹⁷ tn Or “wanting to rescue Paul.”

[27:43]  sn Thanks to the centurion who wanted to save Paul’s life, Paul was once more rescued from a potential human threat.

[27:43]  ⁹⁸ tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”

[28:20]  ⁹⁹ sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).