Kisah Para Rasul 1:4

1:4 While he was with them, ¹  he declared, ²  “Do not leave Jerusalem, ³  but wait there ⁴  for what my ⁵  Father promised, ⁶  which you heard about from me. ⁷ 

Kisah Para Rasul 1:10

1:10 As ⁸  they were still staring into the sky while he was going, suddenly ⁹  two men in white clothing stood near them

Kisah Para Rasul 2:4

2:4 All ¹⁰  of them were filled with the Holy Spirit, and they began to speak in other languages ¹¹  as the Spirit enabled them. ¹² 

Kisah Para Rasul 3:8

3:8 He ¹³  jumped up, ¹⁴  stood and began walking around, and he entered the temple courts ¹⁵  with them, walking and leaping and praising God.

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ¹⁶  were speaking to the people, the priests and the commander ¹⁷  of the temple guard ¹⁸  and the Sadducees ¹⁹  came up ²⁰  to them,

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 ²¹  to anyone in this name.”

Kisah Para Rasul 4:34

4:34 For there was no one needy ²²  among them, because those who were owners of land or houses were selling ²³  them ²⁴  and bringing the proceeds from the sales

Kisah Para Rasul 7:25-26

7:25 He thought his own people ²⁵  would understand that God was delivering them ²⁶  through him, ²⁷  but they did not understand. ²⁸  7:26 The next day Moses ²⁹  saw two men ³⁰  fighting, and tried to make peace between ³¹  them, saying, ‘Men, you are brothers; why are you hurting one another?’

Kisah Para Rasul 7:60

7:60 Then he fell ³²  to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” ³³  When ³⁴  he had said this, he died. ³⁵ 

Kisah Para Rasul 8:18

8:18 Now Simon, when he saw that the Spirit ³⁶  was given through the laying on of the apostles’ hands, offered them money,

Kisah Para Rasul 10:23

10:23 So Peter ³⁷  invited them in and entertained them as guests.

On the next day he got up and set out ³⁸  with them, and some of the brothers from Joppa ³⁹  accompanied him.

Kisah Para Rasul 13:8

13:8 But the magician Elymas ⁴⁰  (for that is the way his name is translated) ⁴¹  opposed them, trying to turn the proconsul ⁴²  away from the faith.

Kisah Para Rasul 13:21

13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled ⁴³  forty years.

Kisah Para Rasul 15:38

15:38 but Paul insisted ⁴⁴  that they should not take along this one who had left them in Pamphylia ⁴⁵  and had not accompanied them in the work.

Kisah Para Rasul 16:4

16:4 As they went through the towns, ⁴⁶  they passed on ⁴⁷  the decrees that had been decided on by the apostles and elders in Jerusalem ⁴⁸  for the Gentile believers ⁴⁹  to obey. ⁵⁰ 

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ⁵¹  as he customarily did, and on three Sabbath days he addressed ⁵²  them from the scriptures,

Kisah Para Rasul 17:34

17:34 But some people ⁵³  joined him ⁵⁴  and believed. Among them ⁵⁵  were Dionysius, who was a member of the Areopagus, ⁵⁶  a woman ⁵⁷  named Damaris, and others with them.

Kisah Para Rasul 19:6

19:6 and when Paul placed ⁵⁸  his hands on them, the Holy Spirit came ⁵⁹  upon them, and they began to speak ⁶⁰  in tongues and to prophesy. ⁶¹ 

Kisah Para Rasul 19:15

19:15 But the evil spirit replied to them, ⁶²  “I know about Jesus ⁶³  and I am acquainted with ⁶⁴  Paul, but who are you?” ⁶⁵ 

Kisah Para Rasul 21:7

21:7 We continued the voyage from Tyre ⁶⁶  and arrived at Ptolemais, ⁶⁷  and when we had greeted the brothers, we stayed with them for one day.

Kisah Para Rasul 24:21

24:21 other than ⁶⁸  this one thing ⁶⁹  I shouted out while I stood before ⁷⁰  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ⁷¹ 

Kisah Para Rasul 26:11

26:11 I punished ⁷²  them often in all the synagogues ⁷³  and tried to force ⁷⁴  them to blaspheme. Because I was so furiously enraged ⁷⁵  at them, I went to persecute ⁷⁶  them even in foreign cities.

Kisah Para Rasul 27:27

27:27 When the fourteenth night had come, while we were being driven ⁷⁷  across the Adriatic Sea, ⁷⁸  about midnight the sailors suspected they were approaching some land. ⁷⁹ 

[1:4]  ¹ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ² tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ⁴ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁵ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁶ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ⁷ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[1:10]  ⁸ tn Grk “And as.” 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.

[1:10]  ⁹ tn Grk “behold.”

[2:4]  ¹⁰ tn Grk “And all.” 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.

[2:4]  ¹¹ tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”

[2:4]  ¹² tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[3:8]  ¹³ tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[3:8]  ¹⁴ tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.

[3:8]  ¹⁵ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[4:1]  ¹⁶ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ¹⁷ tn Or “captain.”

[4:1]  ¹⁸ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ¹⁹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ²⁰ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:17]  ²¹ tn Or “speak no longer.”

[4:34]  ²² tn Or “poor.”

[4:34]  ²³ tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.

[4:34]  ²⁴ tn The word “them” 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.

[7:25]  ²⁵ tn Grk “his brothers.”

[7:25]  ²⁶ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ²⁷ tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ²⁸ sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.

[7:26]  ²⁹ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:26]  ³⁰ tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).

[7:26]  ³¹ tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).

[7:60]  ³² tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[7:60]  ³³ sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).

[7:60]  ³⁴ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:60]  ³⁵ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[8:18]  ³⁶ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[10:23]  ³⁷ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[10:23]  sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.

[10:23]  ³⁸ tn Or “went forth.”

[10:23]  ³⁹ sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[13:8]  ⁴⁰ 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]  ⁴¹ sn A parenthetical note by the author.

[13:8]  ⁴² sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:21]  ⁴³ tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

[15:38]  ⁴⁴ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ⁴⁵ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[16:4]  ⁴⁶ tn Or “cities.”

[16:4]  ⁴⁷ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ⁴⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ⁴⁹ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ⁵⁰ tn Or “observe” or “follow.”

[17:2]  ⁵¹ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ⁵² tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:34]  ⁵³ tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).

[17:34]  ⁵⁴ tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.

[17:34]  ⁵⁵ tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.

[17:34]  ⁵⁶ tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.

[17:34]  ⁵⁷ tn Grk “and a woman”; but this 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.

[19:6]  ⁵⁸ tn Or “laid.”

[19:6]  ⁵⁹ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ⁶⁰ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ⁶¹ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:15]  ⁶² tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ⁶³ tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ⁶⁴ tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ⁶⁵ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[21:7]  ⁶⁶ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ⁶⁷ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[24:21]  ⁶⁸ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ⁶⁹ tn Grk “one utterance.”

[24:21]  ⁷⁰ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ⁷¹ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[26:11]  ⁷² tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. 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.

[26:11]  ⁷³ sn See the note on synagogue in 6:9.

[26:11]  ⁷⁴ tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).

[26:11]  ⁷⁵ tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”

[26:11]  ⁷⁶ tn Or “I pursued them even as far as foreign cities.”

[27:27]  ⁷⁷ tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.

[27:27]  ⁷⁸ sn The Adriatic Sea. They were now somewhere between Crete and Malta.

[27:27]  ⁷⁹ tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.