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 7:55

7:55 But Stephen, ⁸  full ⁹  of the Holy Spirit, looked intently ¹⁰  toward heaven and saw the glory of God, and Jesus standing ¹¹  at the right hand of God.

Kisah Para Rasul 9:10

9:10 Now there was a disciple in Damascus named Ananias. The ¹²  Lord ¹³  said to him in a vision, “Ananias,” and he replied, “Here I am, ¹⁴  Lord.”

Kisah Para Rasul 12:3

12:3 When he saw that this pleased the Jews, ¹⁵  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ¹⁶ 

Kisah Para Rasul 12:8

12:8 The angel said to him, “Fasten your belt ¹⁷  and put on your sandals.” Peter ¹⁸  did so. Then the angel ¹⁹  said to him, “Put on your cloak ²⁰  and follow me.”

Kisah Para Rasul 15:8

15:8 And God, who knows the heart, ²¹  has testified ²²  to them by giving them the Holy Spirit just as he did to us, ²³ 

Kisah Para Rasul 15:16

15:16 ‘After this ²⁴  I ²⁵  will return,

and I will rebuild the fallen tent ²⁶  of David;

I will rebuild its ruins and restore ²⁷  it,

Kisah Para Rasul 15:25

15:25 we have unanimously ²⁸  decided ²⁹  to choose men to send to you along with our dear friends Barnabas and Paul,

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ³⁰  as he customarily did, and on three Sabbath days he addressed ³¹  them from the scriptures,

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ³²  They replied, ³³  “No, we have not even ³⁴  heard that there is a Holy Spirit.”

Kisah Para Rasul 19:34

19:34 But when they recognized ³⁵  that he was a Jew, they all shouted in unison, ³⁶  “Great is Artemis ³⁷  of the Ephesians!” for about two hours. ³⁸ 

Kisah Para Rasul 21:27

21:27 When the seven days were almost over, ³⁹  the Jews from the province of Asia ⁴⁰  who had seen him in the temple area ⁴¹  stirred up the whole crowd ⁴²  and seized ⁴³  him,

Kisah Para Rasul 24:27

24:27 After two years ⁴⁴  had passed, Porcius Festus ⁴⁵  succeeded Felix, ⁴⁶  and because he wanted to do the Jews a favor, Felix left Paul in prison. ⁴⁷ 

Kisah Para Rasul 26:23

26:23 that ⁴⁸  the Christ ⁴⁹  was to suffer and be the first to rise from the dead, to proclaim light both to our people ⁵⁰  and to the Gentiles.” ⁵¹ 

[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.

[7:55]  ⁸ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ⁹ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ¹⁰ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ¹¹ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[9:10]  ¹² tn Grk “And the.” 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.

[9:10]  ¹³ sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).

[9:10]  ¹⁴ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[12:3]  ¹⁵ tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.

[12:3]  ¹⁶ sn This is a parenthetical note by the author.

[12:8]  ¹⁷ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ¹⁸ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ¹⁹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ²⁰ tn Or “outer garment.”

[15:8]  ²¹ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ²² tn Or “has borne witness.”

[15:8]  ²³ sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[15:16]  ²⁴ tn Grk “After these things.”

[15:16]  ²⁵ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ²⁶ tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16]  ²⁷ tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[15:25]  ²⁸ tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

[15:25]  ²⁹ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[17:2]  ³⁰ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ³¹ 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.

[19:2]  ³² tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ³³ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ³⁴ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[19:34]  ³⁵ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ³⁶ tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ³⁷ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).

[19:34]  ³⁸ sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.

[21:27]  ³⁹ tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27]  ⁴⁰ 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.

[21:27]  sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).

[21:27]  ⁴¹ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ⁴² tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  ⁴³ tn Grk “and laid hands on.”

[24:27]  ⁴⁴ tn Grk “After a two-year period.”

[24:27]  ⁴⁵ sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

[24:27]  ⁴⁶ tn Grk “Felix received as successor Porcius Festus.”

[24:27]  sn See the note on Felix in 23:26.

[24:27]  ⁴⁷ tn Grk “left Paul imprisoned.”

[24:27]  sn Felix left Paul in prison. Luke makes the point that politics got in the way of justice here; keeping Paul in prison was a political favor to the Jews.

[26:23]  ⁴⁸ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ⁴⁹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  sn See the note on Christ in 2:31.

[26:23]  ⁵⁰ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ⁵¹ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.