Kisah Para Rasul 1:24

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

Kisah Para Rasul 3:22

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ²  him in everything he tells you. ³ 

Kisah Para Rasul 4:24

4:24 When they heard this, they raised their voices to God with one mind ⁴  and said, “Master of all, ⁵  you who made the heaven, the earth, ⁶  the sea, and everything that is in them,

Kisah Para Rasul 5:9

5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!”

Kisah Para Rasul 5:37

5:37 After him Judas the Galilean arose in the days of the census, ⁷  and incited people to follow him in revolt. ⁸  He too was killed, and all who followed him were scattered.

Kisah Para Rasul 7:37

7:37 This is the Moses who said to the Israelites, ⁹  ‘God will raise up for you a prophet like me from among your brothers.’ ¹⁰ 

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? ¹¹ 

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ¹²  not persecute? ¹³  They ¹⁴  killed those who foretold long ago the coming of the Righteous One, ¹⁵  whose betrayers and murderers you have now become! ¹⁶ 

Kisah Para Rasul 8:39

8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ¹⁷  went on his way rejoicing. ¹⁸ 

Kisah Para Rasul 12:7

12:7 Suddenly ¹⁹  an angel of the Lord ²⁰  appeared, and a light shone in the prison cell. He struck ²¹  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ²²  wrists. ²³ 

Kisah Para Rasul 12:11

12:11 When ²⁴  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ²⁵  me from the hand ²⁶  of Herod ²⁷  and from everything the Jewish people ²⁸  were expecting to happen.”

Kisah Para Rasul 13:2

13:2 While they were serving ²⁹  the Lord and fasting, the Holy Spirit said, “Set apart ³⁰  for me Barnabas and Saul for the work to which I have called them.”

Kisah Para Rasul 13:11

13:11 Now ³¹  look, the hand of the Lord is against ³²  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ³³  and darkness came over ³⁴  him, and he went around seeking people ³⁵  to lead him by the hand.

Kisah Para Rasul 16:10

16:10 After Paul ³⁶  saw the vision, we attempted ³⁷  immediately to go over to Macedonia, ³⁸  concluding that God had called ³⁹  us to proclaim the good news to them.

Kisah Para Rasul 16:14

16:14 A ⁴⁰  woman named Lydia, a dealer in purple cloth ⁴¹  from the city of Thyatira, ⁴²  a God-fearing woman, listened to us. ⁴³  The Lord opened her heart to respond ⁴⁴  to what Paul was saying.

Kisah Para Rasul 18:21

18:21 but said farewell to ⁴⁵  them and added, ⁴⁶  “I will come back ⁴⁷  to you again if God wills.” ⁴⁸  Then ⁴⁹  he set sail from Ephesus,

Kisah Para Rasul 21:20

21:20 When they heard this, they praised ⁵⁰  God. Then they said to him, “You see, brother, how many thousands of Jews ⁵¹  there are who have believed, and they are all ardent observers ⁵²  of the law. ⁵³ 

Kisah Para Rasul 22:22

The Roman Commander Questions Paul

22:22 The crowd ⁵⁴  was listening to him until he said this. ⁵⁵  Then ⁵⁶  they raised their voices and shouted, ⁵⁷  “Away with this man ⁵⁸  from the earth! For he should not be allowed to live!” ⁵⁹ 

Kisah Para Rasul 25:23

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ⁶⁰  and Bernice came with great pomp ⁶¹  and entered the audience hall, ⁶²  along with the senior military officers ⁶³  and the prominent men of the city. When Festus ⁶⁴  gave the order, ⁶⁵  Paul was brought in.

[1:24]  ¹ 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.

[3:22]  ² tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ³ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[4:24]  ⁴ sn With one mind. Compare Acts 1:14.

[4:24]  ⁵ tn Or “Lord of all.”

[4:24]  sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.

[4:24]  ⁶ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:37]  ⁷ tn Or “registration.”

[5:37]  ⁸ tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.

[7:37]  ⁹ tn Grk “to the sons of Israel.”

[7:37]  ¹⁰ sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

[7:49]  ¹¹ sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.

[7:52]  ¹² tn Or “forefathers”; Grk “fathers.”

[7:52]  ¹³ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ¹⁴ tn Grk “And they.” 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.

[7:52]  ¹⁵ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ¹⁶ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[8:39]  ¹⁷ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ¹⁸ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[12:7]  ¹⁹ tn Grk “And behold.” 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. The interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.

[12:7]  ²⁰ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ²¹ tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.

[12:7]  ²² tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ²³ tn Grk “the hands,” but the wrist was considered a part of the hand.

[12:11]  ²⁴ 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.

[12:11]  ²⁵ tn Or “delivered.”

[12:11]  ²⁶ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ²⁷ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ²⁸ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[13:2]  ²⁹ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ³⁰ tn Or “Appoint.”

[13:11]  ³¹ 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.

[13:11]  ³² tn Grk “upon,” but in a negative sense.

[13:11]  ³³ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ³⁴ tn Grk “fell on.”

[13:11]  ³⁵ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[16:10]  ³⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ³⁷ tn Grk “sought.”

[16:10]  ³⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ³⁹ tn Or “summoned.”

[16:14]  ⁴⁰ tn Grk “And a.” 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.

[16:14]  ⁴¹ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ⁴² sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ⁴³ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ⁴⁴ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:14]  sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

[18:21]  ⁴⁵ tn Or “but took leave of.”

[18:21]  ⁴⁶ tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.

[18:21]  ⁴⁷ tn Or “will return.”

[18:21]  ⁴⁸ tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.

[18:21]  ⁴⁹ tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.

[21:20]  ⁵⁰ tn Or “glorified.”

[21:20]  ⁵¹ tn Grk “how many thousands there are among the Jews.”

[21:20]  sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

[21:20]  ⁵² tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ⁵³ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[22:22]  ⁵⁴ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ⁵⁵ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ⁵⁶ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ⁵⁷ tn Grk “and said.”

[22:22]  ⁵⁸ tn Grk “this one.”

[22:22]  ⁵⁹ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[25:23]  ⁶⁰ sn See the note on King Agrippa in 25:13.

[25:23]  ⁶¹ tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23]  sn Agrippa and Bernice came with great pomp. The “royals” were getting their look at Paul. Everyone who was anyone would have been there.

[25:23]  ⁶² tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a “spectacle” to the world (1 Cor 4:8-13).

[25:23]  ⁶³ tn Grk “the chiliarchs” (officers 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.

[25:23]  ⁶⁴ sn See the note on Porcius Festus in 24:27.

[25:23]  ⁶⁵ tn Grk “and Festus ordering, Paul was brought in.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated. The participle κελεύσαντος (keleusanto") has been taken temporally.