Kisah Para Rasul 1:9

1:9 After ¹  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

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 2:11

2:11 both Jews and proselytes, ⁴  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ⁵ 

Kisah Para Rasul 2:39

2:39 For the promise ⁶  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”

Kisah Para Rasul 2:46

2:46 Every day ⁷  they continued to gather together by common consent in the temple courts, ⁸  breaking bread from ⁹  house to house, sharing their food with glad ¹⁰  and humble hearts, ¹¹ 

Kisah Para Rasul 3:7

3:7 Then ¹²  Peter ¹³  took hold ¹⁴  of him by the right hand and raised him up, and at once the man’s ¹⁵  feet and ankles were made strong. ¹⁶ 

Kisah Para Rasul 5:16

5:16 A crowd of people from the towns around Jerusalem ¹⁷  also came together, bringing the sick and those troubled by unclean spirits. ¹⁸  They ¹⁹  were all ²⁰  being healed.

Kisah Para Rasul 8:7

8:7 For unclean spirits, ²¹  crying with loud shrieks, were coming out of many who were possessed, ²²  and many paralyzed and lame people were healed.

Kisah Para Rasul 10:17

10:17 Now while Peter was puzzling over ²³  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ²⁴  and approached ²⁵  the gate.

Kisah Para Rasul 10:24

10:24 The following day ²⁶  he entered Caesarea. ²⁷  Now Cornelius was waiting anxiously ²⁸  for them and had called together his relatives and close friends.

Kisah Para Rasul 11:18

11:18 When they heard this, ²⁹  they ceased their objections ³⁰  and praised ³¹  God, saying, “So then, God has granted the repentance ³²  that leads to life even to the Gentiles.” ³³ 

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 13:47-48

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  13:48 When the Gentiles heard this, they began to rejoice ⁴⁴  and praise ⁴⁵  the word of the Lord, and all who had been appointed for eternal life ⁴⁶  believed.

Kisah Para Rasul 14:5

14:5 When both the Gentiles and the Jews (together with their rulers) made ⁴⁷  an attempt to mistreat ⁴⁸  them and stone them, ⁴⁹ 

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ⁵⁰  all the things God ⁵¹  had done with them, and that he had opened a door ⁵²  of faith for the Gentiles.

Kisah Para Rasul 15:12

15:12 The whole group kept quiet ⁵³  and listened to Barnabas and Paul while they explained all the miraculous signs ⁵⁴  and wonders God had done among the Gentiles through them.

Kisah Para Rasul 15:14

15:14 Simeon ⁵⁵  has explained ⁵⁶  how God first concerned himself ⁵⁷  to select ⁵⁸  from among the Gentiles ⁵⁹  a people for his name.

Kisah Para Rasul 15:17

15:17 so that the rest of humanity ⁶⁰  may seek the Lord,

namely, ⁶¹  all the Gentiles ⁶²  I have called to be my own,’ ⁶³  says the Lord, ⁶⁴  who makes these things

Kisah Para Rasul 16:15

16:15 After she and her household were baptized, she urged us, ⁶⁵  “If ⁶⁶  you consider me to be a believer in the Lord, ⁶⁷  come and stay in my house.” And she persuaded ⁶⁸  us.

Kisah Para Rasul 18:10

18:10 because I am with you, and no one will assault ⁶⁹  you to harm ⁷⁰  you, because I have many people in this city.”

Kisah Para Rasul 19:29

19:29 The ⁷¹  city was filled with the uproar, ⁷²  and the crowd ⁷³  rushed to the theater ⁷⁴  together, ⁷⁵  dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions.

Kisah Para Rasul 21:16

21:16 Some of the disciples from Caesarea ⁷⁶  came along with us too, and brought us to the house ⁷⁷  of Mnason of Cyprus, a disciple from the earliest times, ⁷⁸  with whom we were to stay.

Kisah Para Rasul 21:19

21:19 When Paul ⁷⁹  had greeted them, he began to explain ⁸⁰  in detail ⁸¹  what God ⁸²  had done among the Gentiles through his ministry.

Kisah Para Rasul 25:6

25:6 After Festus ⁸³  had stayed ⁸⁴  not more than eight or ten days among them, he went down to Caesarea, ⁸⁵  and the next day he sat ⁸⁶  on the judgment seat ⁸⁷  and ordered Paul to be brought.

Kisah Para Rasul 26:23

26:23 that ⁸⁸  the Christ ⁸⁹  was to suffer and be the first to rise from the dead, to proclaim light both to our people ⁹⁰  and to the Gentiles.” ⁹¹ 

[1:9]  ¹ tn Grk “And after.” 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.

[1:16]  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.”

[2:11]  ⁴ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ⁵ tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[2:39]  ⁶ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[2:46]  ⁷ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ⁸ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ⁹ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ¹⁰ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ¹¹ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[3:7]  ¹² tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ¹³ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ¹⁴ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ¹⁵ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ¹⁶ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[5:16]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ¹⁸ sn Unclean spirits refers to evil spirits.

[5:16]  ¹⁹ tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.

[5:16]  ²⁰ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[8:7]  ²¹ 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]  ²² tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[10:17]  ²³ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ²⁴ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ²⁵ tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

[10:17]  sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.

[10:24]  ²⁶ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

[10:24]  ²⁷ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:24]  ²⁸ tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

[11:18]  ²⁹ tn Grk “these things.”

[11:18]  ³⁰ 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]  ³¹ tn Or “glorified.”

[11:18]  ³² 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]  ³³ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[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.)

[13:48]  ⁴⁴ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ⁴⁵ tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ⁴⁶ sn Note the contrast to v. 46 in regard to eternal life.

[14:5]  ⁴⁷ 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]  ⁴⁸ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ⁴⁹ 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.

[14:27]  ⁵⁰ tn Or “announced.”

[14:27]  ⁵¹ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ⁵² sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[15:12]  ⁵³ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ⁵⁴ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:14]  ⁵⁵ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ⁵⁶ tn Or “reported,” “described.”

[15:14]  ⁵⁷ tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

[15:14]  ⁵⁸ tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

[15:14]  ⁵⁹ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:17]  ⁶⁰ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ⁶¹ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ⁶² tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.

[15:17]  ⁶³ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ⁶⁴ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[16:15]  ⁶⁵ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ⁶⁶ tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ⁶⁷ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ⁶⁸ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[18:10]  ⁶⁹ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ⁷⁰ tn Or “injure.”

[19:29]  ⁷¹ 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.

[19:29]  ⁷² tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”

[19:29]  ⁷³ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ⁷⁴ sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.

[19:29]  ⁷⁵ tn Grk “to the theater with one accord.”

[21:16]  ⁷⁶ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[21:16]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:16]  ⁷⁷ tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16]  ⁷⁸ tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[21:19]  ⁷⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ⁸⁰ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ⁸¹ 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]  ⁸² sn Note how Paul credited God with the success of his ministry.

[25:6]  ⁸³ tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6]  ⁸⁴ tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6]  ⁸⁵ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:6]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:6]  ⁸⁶ tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:6]  ⁸⁷ 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 bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:6]  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.

[26:23]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ⁹¹ 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.