Kisah Para Rasul 1:6

1:6 So when they had gathered together, they began to ask him, ¹  “Lord, is this the time when you are restoring the kingdom to Israel?”

Kisah Para Rasul 1:26

1:26 Then ²  they cast lots for them, and the one chosen was Matthias; ³  so he was counted with the eleven apostles. ⁴ 

Kisah Para Rasul 2:11

2:11 both Jews and proselytes, ⁵  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ⁶ 

Kisah Para Rasul 3:24

3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ⁷  these days.

Kisah Para Rasul 4:23

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ⁸  went to their fellow believers ⁹  and reported everything the high priests and the elders had said to them.

Kisah Para Rasul 5:39

5:39 but if ¹⁰  it is from God, you will not be able to stop them, or you may even be found ¹¹  fighting against God.” He convinced them, ¹² 

Kisah Para Rasul 6:7

6:7 The word of God continued to spread, ¹³  the number of disciples in Jerusalem ¹⁴  increased greatly, and a large group ¹⁵  of priests became obedient to the faith.

Kisah Para Rasul 7:27

7:27 But the man who was unfairly hurting his neighbor pushed ¹⁶  Moses ¹⁷  aside, saying, ‘Who made ¹⁸  you a ruler and judge over us?

Kisah Para Rasul 8:7

8:7 For unclean spirits, ¹⁹  crying with loud shrieks, were coming out of many who were possessed, ²⁰  and many paralyzed and lame people were healed.

Kisah Para Rasul 9:36

Peter Raises Dorcas

9:36 Now in Joppa ²¹  there was a disciple named Tabitha (which in translation means ²²  Dorcas). ²³  She was continually doing good deeds and acts of charity. ²⁴ 

Kisah Para Rasul 11:18

11:18 When they heard this, ²⁵  they ceased their objections ²⁶  and praised ²⁷  God, saying, “So then, God has granted the repentance ²⁸  that leads to life even to the Gentiles.” ²⁹ 

Kisah Para Rasul 13:16

13:16 So Paul stood up, ³⁰  gestured ³¹  with his hand and said,

“Men of Israel, ³²  and you Gentiles who fear God, ³³  listen:

Kisah Para Rasul 13:26

13:26 Brothers, ³⁴  descendants ³⁵  of Abraham’s family, ³⁶  and those Gentiles among you who fear God, ³⁷  the message ³⁸  of this salvation has been sent to us.

Kisah Para Rasul 13:47

13:47 For this ³⁹  is what the Lord has commanded us: ‘I have appointed ⁴⁰  you to be a light ⁴¹  for the Gentiles, to bring salvation ⁴²  to the ends of the earth.’” ⁴³ 

Kisah Para Rasul 14:5

14:5 When both the Gentiles and the Jews (together with their rulers) made ⁴⁴  an attempt to mistreat ⁴⁵  them and stone them, ⁴⁶ 

Kisah Para Rasul 15:5

15:5 But some from the religious party of the Pharisees ⁴⁷  who had believed stood up and said, “It is necessary ⁴⁸  to circumcise the Gentiles ⁴⁹  and to order them to observe ⁵⁰  the law of Moses.”

Kisah Para Rasul 17:25

17:25 nor is he served by human hands, as if he needed anything, ⁵¹  because he himself gives life and breath and everything to everyone. ⁵² 

Kisah Para Rasul 18:23

18:23 After he spent ⁵³  some time there, Paul left and went through the region of Galatia ⁵⁴  and Phrygia, ⁵⁵  strengthening all the disciples.

Kisah Para Rasul 19:10

19:10 This went on for two years, so that all who lived in the province of Asia, ⁵⁶  both Jews and Greeks, heard the word of the Lord. ⁵⁷ 

Kisah Para Rasul 19:17

19:17 This became known to all who lived in Ephesus, ⁵⁸  both Jews and Greeks; fear came over ⁵⁹  them all, and the name of the Lord Jesus was praised. ⁶⁰ 

Kisah Para Rasul 20:21

20:21 testifying ⁶¹  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ⁶² 

Kisah Para Rasul 21:19

21:19 When Paul ⁶³  had greeted them, he began to explain ⁶⁴  in detail ⁶⁵  what God ⁶⁶  had done among the Gentiles through his ministry.

Kisah Para Rasul 22:19

22:19 I replied, ⁶⁷  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ⁶⁸  who believed in you.

Kisah Para Rasul 24:19

24:19 But there are some Jews from the province of Asia ⁶⁹  who should be here before you and bring charges, ⁷⁰  if they have anything against me.

Kisah Para Rasul 25:17

25:17 So after they came back here with me, ⁷¹  I did not postpone the case, ⁷²  but the next day I sat ⁷³  on the judgment seat ⁷⁴  and ordered the man to be brought.

Kisah Para Rasul 26:6

26:6 And now I stand here on trial ⁷⁵  because of my hope in the promise made by God to our ancestors, ⁷⁶ 

Kisah Para Rasul 28:19

28:19 But when the Jews objected, ⁷⁷  I was forced to appeal to Caesar ⁷⁸  – not that I had some charge to bring ⁷⁹  against my own people. ⁸⁰ 

[1:6]  ¹ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:26]  ² tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:26]  ³ tn Grk “and the lot fell on Matthias.”

[1:26]  ⁴ tn Or “he was counted as one of the apostles along with the eleven.”

[2:11]  ⁵ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ⁶ tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[3:24]  ⁷ tn Or “proclaimed.”

[3:24]  sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.

[4:23]  ⁸ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ⁹ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[5:39]  ¹⁰ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ¹¹ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ¹² tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[6:7]  ¹³ tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.

[6:7]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:7]  ¹⁵ tn Grk “a great multitude.”

[6:7]  sn A large group. Many Jews, even some religious leaders, were responding.

[7:27]  ¹⁶ tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

[7:27]  ¹⁷ tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

[7:27]  ¹⁸ tn Or “appointed.”

[8:7]  ¹⁹ sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

[8:7]  ²⁰ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[9:36]  ²¹ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19).

[9:36]  ²² tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145.

[9:36]  ²³ sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.”

[9:36]  ²⁴ tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).

[11:18]  ²⁵ tn Grk “these things.”

[11:18]  ²⁶ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ²⁷ tn Or “glorified.”

[11:18]  ²⁸ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ²⁹ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[13:16]  ³⁰ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ³¹ tn Or “motioned.”

[13:16]  ³² tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ³³ tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[13:26]  ³⁴ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ³⁵ tn Grk “sons”

[13:26]  ³⁶ tn Or “race.”

[13:26]  ³⁷ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ³⁸ tn Grk “word.”

[13:47]  ³⁹ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ⁴⁰ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ⁴¹ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ⁴² tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ⁴³ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[14:5]  ⁴⁴ tn Grk “So there came about an attempt” 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.

[14:5]  ⁴⁵ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ⁴⁶ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[15:5]  ⁴⁷ sn See the note on Pharisee in 5:34.

[15:5]  ⁴⁸ sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

[15:5]  ⁴⁹ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ⁵⁰ tn Or “keep.”

[17:25]  ⁵¹ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ⁵² tn Grk “he himself gives to all [people] life and breath and all things.”

[18:23]  ⁵³ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ⁵⁴ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[18:23]  ⁵⁵ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[19:10]  ⁵⁶ 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.

[19:10]  sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.

[19:10]  ⁵⁷ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:17]  ⁵⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ⁵⁹ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ⁶⁰ tn Or “exalted.”

[20:21]  ⁶¹ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ⁶² tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:21]  sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.

[21:19]  ⁶³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ⁶⁴ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ⁶⁵ tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

[21:19]  ⁶⁶ sn Note how Paul credited God with the success of his ministry.

[22:19]  ⁶⁷ tn Grk “And I 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, in καγώ [kagw]) has not been translated here.

[22:19]  ⁶⁸ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.

[24:19]  ⁶⁹ 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.

[24:19]  ⁷⁰ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[24:19]  sn Who should be here…and bring charges. Paul was asking, where were those who brought about his arrest and claimed he broke the law? His accusers were not really present. This subtle point raised the issue of injustice.

[25:17]  ⁷¹ tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”

[25:17]  ⁷² tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ⁷³ tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ⁷⁴ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:17]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[26:6]  ⁷⁵ tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  ⁷⁶ tn Or “forefathers”; Grk “fathers.”

[28:19]  ⁷⁷ tn That is, objected to my release.

[28:19]  ⁷⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:19]  ⁷⁹ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[28:19]  ⁸⁰ tn Or “my own nation.”