Kisah Para Rasul 1:8

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ¹  of the earth.”

Kisah Para Rasul 1:16

1:16 “Brothers, ²  the scripture had to be fulfilled that the Holy Spirit foretold through ³  David concerning Judas – who became the guide for those who arrested Jesus –

Kisah Para Rasul 1:24

1:24 Then they prayed, ⁴  “Lord, you know the hearts of all. Show us which one of these two you have chosen

Kisah Para Rasul 3:10

3:10 and they recognized him as the man who used to sit and ask for donations ⁵  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ⁶  at what had happened to him.

Kisah Para Rasul 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ⁷  by which we must ⁸  be saved.”

Kisah Para Rasul 4:33

4:33 With ⁹  great power the apostles were giving testimony ¹⁰  to the resurrection of the Lord Jesus, and great grace was on them all.

Kisah Para Rasul 8:32

8:32 Now the passage of scripture the man ¹¹  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ¹²  not open his mouth.

Kisah Para Rasul 10:23

10:23 So Peter ¹³  invited them in and entertained them as guests.

On the next day he got up and set out ¹⁴  with them, and some of the brothers from Joppa ¹⁵  accompanied him.

Kisah Para Rasul 12:3

12:3 When he saw that this pleased the Jews, ¹⁶  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ¹⁷ 

Kisah Para Rasul 15:8

15:8 And God, who knows the heart, ¹⁸  has testified ¹⁹  to them by giving them the Holy Spirit just as he did to us, ²⁰ 

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ²¹  as he customarily did, and on three Sabbath days he addressed ²²  them from the scriptures,

Kisah Para Rasul 17:4

17:4 Some of them were persuaded ²³  and joined Paul and Silas, along with a large group ²⁴  of God-fearing Greeks ²⁵  and quite a few ²⁶  prominent women.

Kisah Para Rasul 18:14

18:14 But just as Paul was about to speak, ²⁷  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ²⁸  I would have been justified in accepting the complaint ²⁹  of you Jews, ³⁰ 

Kisah Para Rasul 19:33

19:33 Some of the crowd concluded ³¹  it was about ³²  Alexander because the Jews had pushed him to the front. ³³  Alexander, gesturing ³⁴  with his hand, was wanting to make a defense ³⁵  before the public assembly. ³⁶ 

Kisah Para Rasul 19:40

19:40 For ³⁷  we are in danger of being charged with rioting ³⁸  today, since there is no cause we can give to explain ³⁹  this disorderly gathering.” ⁴⁰ 

Kisah Para Rasul 20:30

20:30 Even from among your own group ⁴¹  men ⁴²  will arise, teaching perversions of the truth ⁴³  to draw the disciples away after them.

Kisah Para Rasul 22:10

22:10 So I asked, ⁴⁴  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ⁴⁵  and go to Damascus; there you will be told about everything ⁴⁶  that you have been designated ⁴⁷  to do.’

Kisah Para Rasul 22:25

22:25 When they had stretched him out for the lash, ⁴⁸  Paul said to the centurion ⁴⁹  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ⁵⁰  without a proper trial?” ⁵¹ 

Kisah Para Rasul 26:1

Paul Offers His Defense

26:1 So Agrippa ⁵²  said to Paul, “You have permission ⁵³  to speak for yourself.” Then Paul held out his hand ⁵⁴  and began his defense: ⁵⁵ 

Kisah Para Rasul 27:29

27:29 Because they were afraid ⁵⁶  that we would run aground on the rocky coast, ⁵⁷  they threw out ⁵⁸  four anchors from the stern and wished ⁵⁹  for day to appear. ⁶⁰ 

Kisah Para Rasul 27:44

27:44 and the rest were to follow, ⁶¹  some on planks ⁶²  and some on pieces of the ship. ⁶³  And in this way ⁶⁴  all were brought safely to land.

Kisah Para Rasul 28:11

Paul Finally Reaches Rome

28:11 After three months we put out to sea ⁶⁵  in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” ⁶⁶  as its figurehead. ⁶⁷ 

Kisah Para Rasul 28:18

28:18 When ⁶⁸  they had heard my case, ⁶⁹  they wanted to release me, ⁷⁰  because there was no basis for a death sentence ⁷¹  against me.

[1:8]  ¹ tn Or “to the ends.”

[1:16]  ² tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ³ tn Grk “foretold by the mouth of.”

[1:24]  ⁴ 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.

[3:10]  ⁵ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ⁶ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[4:12]  ⁷ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ⁸ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:33]  ⁹ tn Grk “And with.” 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.

[4:33]  ¹⁰ tn Or “were witnessing.”

[8:32]  ¹¹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ¹² tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

[10:23]  ¹³ 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]  ¹⁴ tn Or “went forth.”

[10:23]  ¹⁵ sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[12:3]  ¹⁶ 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]  ¹⁷ sn This is a parenthetical note by the author.

[15:8]  ¹⁸ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ¹⁹ tn Or “has borne witness.”

[15:8]  ²⁰ 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.

[17:2]  ²¹ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ²² 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.

[17:4]  ²³ tn Or “convinced.”

[17:4]  ²⁴ tn Or “a large crowd.”

[17:4]  ²⁵ tn Or “of devout Greeks,” 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. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ²⁶ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[18:14]  ²⁷ tn Grk “about to open his mouth” (an idiom).

[18:14]  ²⁸ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ²⁹ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ³⁰ tn Grk “accepting your complaint, O Jews.”

[19:33]  ³¹ tn Or “Some of the crowd gave instructions to.”

[19:33]  ³² tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

[19:33]  ³³ tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33]  ³⁴ tn Or “motioning.”

[19:33]  ³⁵ sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

[19:33]  ³⁶ tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[19:40]  ³⁷ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ³⁸ tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

[19:40]  ³⁹ tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

[19:40]  ⁴⁰ tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

[20:30]  ⁴¹ tn Grk “from among yourselves.”

[20:30]  ⁴² tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ⁴³ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:30]  sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.

[22:10]  ⁴⁴ tn Grk “So I said.”

[22:10]  ⁴⁵ tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ⁴⁶ tn Grk “about all things.”

[22:10]  ⁴⁷ tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.

[22:25]  ⁴⁸ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ⁴⁹ sn See the note on the word centurion in 10:1.

[22:25]  ⁵⁰ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ⁵¹ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:25]  sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.

[26:1]  ⁵² sn See the note on King Agrippa in 25:13.

[26:1]  ⁵³ tn Grk “It is permitted for you.”

[26:1]  ⁵⁴ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ⁵⁵ tn Or “and began to speak in his own defense.”

[27:29]  ⁵⁶ tn Grk “fearing.” The participle φοβούμενοι (foboumenoi) has been translated as a causal adverbial participle.

[27:29]  ⁵⁷ tn Grk “against a rough [rocky] place.” L&N 79.84 has “φοβούμενοί τε μή που κατὰ τραχεῖς τόποις ἐκπέσωμεν ‘we were afraid that we would run aground on the rocky coast’ Ac 27:29.”

[27:29]  ⁵⁸ tn Grk “throwing out…they.” The participle ῥίψαντες (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.

[27:29]  ⁵⁹ tn BDAG 417 s.v. εὔχομαι 2 states, “wish…τὶ for someth.…Foll. by acc. and inf….Ac 27:29.” The other possible meaning for this term, “pray,” is given in BDAG 417 s.v. 1 and employed by a number of translations (NAB, NRSV, NIV). If this meaning is adopted here, then “prayed for day to come” must be understood metaphorically to mean “prayed that they would live to see the day,” or “prayed that it would soon be day.”

[27:29]  ⁶⁰ tn Grk “and wished for day to come about.”

[27:29]  sn And wished for day to appear. The sailors were hoping to hold the ship in place until morning, when they could see what was happening and where they were.

[27:44]  ⁶¹ tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.

[27:44]  ⁶² tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  ⁶³ tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.

[27:44]  sn Both the planks and pieces of the ship were for the weak or nonswimmers. The whole scene is a historical metaphor representing how listening to Paul and his message could save people.

[27:44]  ⁶⁴ tn Grk “And in this way it happened that.” 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.

[28:11]  ⁶⁵ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[28:11]  ⁶⁶ tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).

[28:11]  sn That had the ‘Heavenly Twins’ as its figurehead. The twin brothers Castor and Pollux, known collectively as the Dioscuri or ‘Heavenly Twins,’ were the twin sons of Zeus and Leda according to Greek mythology. The Alexandrian ship on which Paul and his companions sailed from Malta had a carved emblem or figurehead of these figures, and they would have been the patron deities of the vessel. Castor and Pollux were the “gods of navigation.” To see their stars was considered a good omen (Epictetus, Discourses 2.18.29; Lucian of Samosata, The Ship 9).

[28:11]  ⁶⁷ tn Or “as its emblem.”

[28:18]  ⁶⁸ tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.

[28:18]  ⁶⁹ tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”

[28:18]  ⁷⁰ sn They wanted to release me. See Acts 25:23-27.

[28:18]  ⁷¹ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.