Kisah Para Rasul 1:22

1:22 beginning from his baptism by John until the day he ¹  was taken up from us – one of these must become a witness of his resurrection together with us.”

Kisah Para Rasul 2:42

The Fellowship of the Early Believers

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, ²  to the breaking of bread and to prayer. ³ 

Kisah Para Rasul 3:14

3:14 But you rejected ⁴  the Holy and Righteous One and asked that a man who was a murderer be released to you.

Kisah Para Rasul 4:14

4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ⁵ 

Kisah Para Rasul 4:28

4:28 to do as much as your power ⁶  and your plan ⁷  had decided beforehand ⁸  would happen.

Kisah Para Rasul 5:19

5:19 But during the night an angel of the Lord ⁹  opened ¹⁰  the doors of the prison, ¹¹  led them out, ¹²  and said,

Kisah Para Rasul 7:24

7:24 When ¹³  he saw one of them being hurt unfairly, ¹⁴  Moses ¹⁵  came to his defense ¹⁶  and avenged the person who was mistreated by striking down the Egyptian.

Kisah Para Rasul 9:32-33

Peter Heals Aeneas

9:32 Now ¹⁷  as Peter was traveling around from place to place, ¹⁸  he also came down to the saints who lived in Lydda. ¹⁹  9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ²⁰  he was paralyzed.

Kisah Para Rasul 9:43

9:43 So ²¹  Peter ²²  stayed many days in Joppa with a man named ²³  Simon, a tanner. ²⁴ 

Kisah Para Rasul 10:5

10:5 Now ²⁵  send men to Joppa ²⁶  and summon a man named Simon, ²⁷  who is called Peter.

Kisah Para Rasul 10:47

10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, ²⁸  can he?” ²⁹ 

Kisah Para Rasul 11:24

11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people ³⁰  were brought to the Lord.

Kisah Para Rasul 12:13

12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered. ³¹ 

Kisah Para Rasul 13:23

13:23 From the descendants ³²  of this man ³³  God brought to Israel a Savior, Jesus, just as he promised. ³⁴ 

Kisah Para Rasul 14:4

14:4 But the population ³⁵  of the city was divided; some ³⁶  sided with the Jews, and some with the apostles.

Kisah Para Rasul 14:8

Paul and Barnabas at Lystra

14:8 In ³⁷  Lystra ³⁸  sat a man who could not use his feet, ³⁹  lame from birth, ⁴⁰  who had never walked.

Kisah Para Rasul 15:9

15:9 and he made no distinction ⁴¹  between them and us, cleansing ⁴²  their hearts by faith.

Kisah Para Rasul 19:14

19:14 (Now seven sons of a man named ⁴³  Sceva, a Jewish high priest, were doing this.) ⁴⁴ 

Kisah Para Rasul 21:2

21:2 We found ⁴⁵  a ship crossing over to Phoenicia, ⁴⁶  went aboard, ⁴⁷  and put out to sea. ⁴⁸ 

Kisah Para Rasul 21:10

21:10 While we remained there for a number of days, ⁴⁹  a prophet named Agabus ⁵⁰  came down from Judea.

Kisah Para Rasul 21:31

21:31 While they were trying ⁵¹  to kill him, a report ⁵²  was sent up ⁵³  to the commanding officer ⁵⁴  of the cohort ⁵⁵  that all Jerusalem was in confusion. ⁵⁶ 

Kisah Para Rasul 23:34

23:34 When the governor ⁵⁷  had read ⁵⁸  the letter, ⁵⁹  he asked ⁶⁰  what province he was from. ⁶¹  When he learned ⁶²  that he was from Cilicia, ⁶³ 

Kisah Para Rasul 26:12

26:12 “While doing this very thing, ⁶⁴  as I was going ⁶⁵  to Damascus with authority and complete power ⁶⁶  from the chief priests,

[1:22]  ¹ tn Here the pronoun “he” refers to Jesus.

[2:42]  ² sn Fellowship refers here to close association involving mutual involvement and relationships.

[2:42]  ³ tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

[3:14]  ⁴ tn Or “denied,” “disowned.”

[4:14]  ⁵ tn Or “nothing to say in opposition.”

[4:28]  ⁶ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ⁷ tn Or “purpose,” “will.”

[4:28]  ⁸ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[5:19]  ⁹ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[5:19]  ¹⁰ tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.

[5:19]  ¹¹ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ¹² tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.

[5:19]  sn Led them out. The action by God served to vindicate the apostles. It showed that whatever court the Jewish leaders represented, they did not represent God.

[7:24]  ¹³ 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.

[7:24]  ¹⁴ tn “Hurt unfairly” conveys a better sense of the seriousness of the offense against the Israelite than “treated unfairly,” which can sometimes refer to slight offenses, or “wronged,” which can refer to offenses that do not involve personal violence, as this one probably did.

[7:24]  ¹⁵ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:24]  ¹⁶ tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).

[9:32]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.

[9:33]  ²⁰ tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”

[9:43]  ²¹ tn Grk “So 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.

[9:43]  ²² tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[9:43]  ²³ tn Grk “with a certain Simon.”

[9:43]  ²⁴ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.

[10:5]  ²⁵ tn Grk “And now.” 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.

[10:5]  ²⁶ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

[10:5]  ²⁷ tn Grk “a certain Simon.”

[10:47]  ²⁸ tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).

[10:47]  ²⁹ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.

[11:24]  ³⁰ tn Grk “a significant crowd.”

[12:13]  ³¹ tn Or “responded.”

[13:23]  ³² tn Or “From the offspring”; Grk “From the seed.”

[13:23]  sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

[13:23]  ³³ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ³⁴ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:23]  sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

[14:4]  ³⁵ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ³⁶ tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

[14:8]  ³⁷ tn Grk “And in.” 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.

[14:8]  ³⁸ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:8]  ³⁹ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ⁴⁰ tn Grk “lame from his mother’s womb” (an idiom).

[14:8]  sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.

[15:9]  ⁴¹ tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

[15:9]  ⁴² tn Or “purifying.”

[19:14]  ⁴³ tn Grk “a certain Sceva.”

[19:14]  ⁴⁴ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[21:2]  ⁴⁵ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ⁴⁶ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ⁴⁷ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  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.”

[21:10]  ⁴⁹ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ⁵⁰ sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:31]  ⁵¹ tn Grk “seeking.”

[21:31]  ⁵² tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

[21:31]  ⁵³ tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.

[21:31]  ⁵⁴ 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.

[21:31]  ⁵⁵ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

[21:31]  ⁵⁶ tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

[23:34]  ⁵⁷ tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.

[23:34]  ⁵⁸ tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ⁵⁹ tn The words “the letter” are not in the Greek text but are implied. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[23:34]  ⁶⁰ tn Grk “and asking.” The participle ἐπερωτήσας (eperwthsa") has been translated as a finite verb and καί (kai) left untranslated due to requirements of contemporary English style.

[23:34]  ⁶¹ sn Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.

[23:34]  ⁶² tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ⁶³ sn Cilicia was a province in northeastern Asia Minor.

[26:12]  ⁶⁴ tn Grk “in which [activity].” Due to the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 in the translation. The referent of the relative pronoun (“which”) was specified as “this very thing” for clarity.

[26:12]  ⁶⁵ tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.

[26:12]  ⁶⁶ tn L&N 37.40 s.v. ἐπιτροπή states, “the full authority to carry out an assignment or commission – ‘authority, complete power.’ πορευόμενος εἰς τὴν Δαμασκὸν μετ᾿ ἐξουσίας καὶ ἐπιτροπῆς τῶν ἀρχιερέων ‘going to Damascus with authority and complete power from the high priests’ Ac 26:12. In Ac 26:12 the combination of ἐξουσία and ἐπιτροπή serves to reinforce the sense of complete authority.”