Kisah Para Rasul 1:3

1:3 To the same apostles ¹  also, after his suffering, ²  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ³  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ⁴  with the eleven, raised his voice, and addressed them: “You men of Judea ⁵  and all you who live in Jerusalem, ⁶  know this ⁷  and listen carefully to what I say.

Kisah Para Rasul 10:28

10:28 He said to them, “You know that ⁸  it is unlawful ⁹  for a Jew ¹⁰  to associate with or visit a Gentile, ¹¹  yet God has shown me that I should call no person ¹²  defiled or ritually unclean. ¹³ 

Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ¹⁴  that ¹⁵  God anointed him with the Holy Spirit and with power. He ¹⁶  went around doing good and healing all who were oppressed by the devil, ¹⁷  because God was with him. ¹⁸ 

Kisah Para Rasul 12:17

12:17 He motioned to them ¹⁹  with his hand to be quiet and then related ²⁰  how the Lord had brought ²¹  him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. ²² 

Kisah Para Rasul 13:22

13:22 After removing him, God ²³  raised up ²⁴  David their king. He testified about him: ²⁵  ‘I have found David ²⁶  the son of Jesse to be a man after my heart, ²⁷  who will accomplish everything I want him to do.’ ²⁸ 

Kisah Para Rasul 13:43

13:43 When the meeting of the synagogue ²⁹  had broken up, ³⁰  many of the Jews and God-fearing proselytes ³¹  followed Paul and Barnabas, who were speaking with them and were persuading ³²  them ³³  to continue ³⁴  in the grace of God.

Kisah Para Rasul 15:7

15:7 After there had been much debate, ³⁵  Peter stood up and said to them, “Brothers, you know that some time ago ³⁶  God chose ³⁷  me to preach to the Gentiles so they would hear the message ³⁸  of the gospel ³⁹  and believe. ⁴⁰ 

Kisah Para Rasul 15:20

15:20 but that we should write them a letter ⁴¹  telling them to abstain ⁴²  from things defiled ⁴³  by idols and from sexual immorality and from what has been strangled ⁴⁴  and from blood.

Kisah Para Rasul 18:6

18:6 When they opposed him ⁴⁵  and reviled him, ⁴⁶  he protested by shaking out his clothes ⁴⁷  and said to them, “Your blood ⁴⁸  be on your own heads! I am guiltless! ⁴⁹  From now on I will go to the Gentiles!”

Kisah Para Rasul 21:21

21:21 They have been informed about you – that you teach all the Jews now living ⁵⁰  among the Gentiles to abandon ⁵¹  Moses, telling them not to circumcise their children ⁵²  or live ⁵³  according to our customs.

Kisah Para Rasul 21:34

21:34 But some in the crowd shouted one thing, and others something else, ⁵⁴  and when the commanding officer ⁵⁵  was unable ⁵⁶  to find out the truth ⁵⁷  because of the disturbance, ⁵⁸  he ordered Paul ⁵⁹  to be brought into the barracks. ⁶⁰ 

Kisah Para Rasul 23:15

23:15 So now you and the council ⁶¹  request the commanding officer ⁶²  to bring him down to you, as if you were going to determine ⁶³  his case ⁶⁴  by conducting a more thorough inquiry. ⁶⁵  We are ready to kill him ⁶⁶  before he comes near this place.” ⁶⁷ 

Kisah Para Rasul 25:25

25:25 But I found that he had done nothing that deserved death, ⁶⁸  and when he appealed ⁶⁹  to His Majesty the Emperor, ⁷⁰  I decided to send him. ⁷¹ 

Kisah Para Rasul 28:6

28:6 But they were expecting that he was going to swell up ⁷²  or suddenly drop dead. So after they had waited ⁷³  a long time and had seen ⁷⁴  nothing unusual happen ⁷⁵  to him, they changed their minds ⁷⁶  and said he was a god. ⁷⁷ 

[1:3]  ¹ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ³ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[2:14]  ⁴ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ⁵ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” 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 “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁷ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[10:28]  ⁸ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ⁹ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ¹⁰ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ¹¹ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ¹² tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ¹³ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:28]  sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.

[10:38]  ¹⁴ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ¹⁵ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ¹⁶ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” 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.

[10:38]  ¹⁷ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ¹⁸ sn See Acts 7:9.

[12:17]  ¹⁹ tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.

[12:17]  ²⁰ tc ‡ Most mss, including some of the most important ones (B D E Ψ Ï sy), read αὐτοῖς (autoi", “to them”) here, while some excellent and early witnesses (Ì^45vid,74vid א A 33 81 945 1739 pc) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ puts the pronoun in brackets, indicating some doubts as to its authenticity.

[12:17]  ²¹ tn Or “led.”

[12:17]  ²² sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.

[13:22]  ²³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ²⁴ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ²⁵ tn Grk “about whom.” The relative pronoun (“whom”) 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. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ²⁶ sn A quotation from Ps 89:20.

[13:22]  ²⁷ sn A quotation from 1 Sam 13:14.

[13:22]  ²⁸ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:43]  ²⁹ sn See the note on synagogue in 6:9.

[13:43]  ³⁰ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ³¹ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ³² tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ³³ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ³⁴ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[15:7]  ³⁵ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ³⁶ tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

[15:7]  ³⁷ sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

[15:7]  ³⁸ tn Or “word.”

[15:7]  ³⁹ tn Or “of the good news.”

[15:7]  ⁴⁰ tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.

[15:20]  ⁴¹ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ⁴² tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).

[15:20]  sn Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14-11:1.

[15:20]  ⁴³ tn Or “polluted.”

[15:20]  ⁴⁴ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).

[18:6]  ⁴⁵ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:6]  ⁴⁶ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ⁴⁷ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”

[18:6]  ⁴⁸ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ⁴⁹ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[21:21]  ⁵⁰ tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21]  ⁵¹ tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21]  sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.

[21:21]  ⁵² sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ⁵³ tn Grk “or walk.”

[21:34]  ⁵⁴ tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

[21:34]  ⁵⁵ tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  ⁵⁶ tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

[21:34]  ⁵⁷ tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  ⁵⁸ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  ⁵⁹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  ⁶⁰ 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.”

[23:15]  ⁶¹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ⁶² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ⁶³ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ⁶⁴ tn Grk “determine the things about him.”

[23:15]  ⁶⁵ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ⁶⁶ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ⁶⁷ tn The words “this place” are not in the Greek text, but are implied.

[25:25]  ⁶⁸ sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).

[25:25]  ⁶⁹ tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  ⁷⁰ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).”

[25:25]  ⁷¹ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[28:6]  ⁷² tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

[28:6]  ⁷³ tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ⁷⁴ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ⁷⁵ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ⁷⁶ tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ⁷⁷ sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.