Kisah Para Rasul 11:21

11:21 The ¹  hand of the Lord was with them, and a great number who believed ²  turned ³  to the Lord.

Kisah Para Rasul 17:4

17:4 Some of them were persuaded ⁴  and joined Paul and Silas, along with a large group ⁵  of God-fearing Greeks ⁶  and quite a few ⁷  prominent women.

Kisah Para Rasul 6:7

6:7 The word of God continued to spread, ⁸  the number of disciples in Jerusalem ⁹  increased greatly, and a large group ¹⁰  of priests became obedient to the faith.

Kisah Para Rasul 5:14

5:14 More and more believers in the Lord were added to their number, ¹¹  crowds of both men and women.

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ¹²  days, when the disciples were growing in number, ¹³  a complaint arose on the part of the Greek-speaking Jews ¹⁴  against the native Hebraic Jews, ¹⁵  because their widows ¹⁶  were being overlooked ¹⁷  in the daily distribution of food. ¹⁸ 

Kisah Para Rasul 11:24

11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people ¹⁹  were brought to the Lord.

Kisah Para Rasul 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ²⁰  when Paul and Barnabas ²¹  went into the Jewish synagogue ²²  and spoke in such a way that a large group ²³  of both Jews and Greeks believed.

Kisah Para Rasul 28:23

28:23 They set ²⁴  a day to meet with him, ²⁵  and they came to him where he was staying ²⁶  in even greater numbers. ²⁷  From morning until evening he explained things ²⁸  to them, ²⁹  testifying ³⁰  about the kingdom of God ³¹  and trying to convince ³²  them about Jesus from both the law of Moses and the prophets.

Kisah Para Rasul 23:13

23:13 There were more than forty of them who formed this conspiracy. ³³ 

Kisah Para Rasul 4:4

4:4 But many of those who had listened to ³⁴  the message ³⁵  believed, and the number of the men ³⁶  came to about five thousand.

Kisah Para Rasul 2:41

2:41 So those who accepted ³⁷  his message ³⁸  were baptized, and that day about three thousand people ³⁹  were added. ⁴⁰ 

Kisah Para Rasul 5:8

5:8 Peter said to her, “Tell me, were the two of you ⁴¹  paid this amount ⁴²  for the land?” Sapphira ⁴³  said, “Yes, that much.”

Kisah Para Rasul 1:26

1:26 Then ⁴⁴  they cast lots for them, and the one chosen was Matthias; ⁴⁵  so he was counted with the eleven apostles. ⁴⁶ 

Kisah Para Rasul 16:5

16:5 So the churches were being strengthened in the faith and were increasing in number every day. ⁴⁷ 

Kisah Para Rasul 27:37

27:37 (We were in all two hundred seventy-six ⁴⁸  persons on the ship.) ⁴⁹ 

Kisah Para Rasul 22:28

22:28 The commanding officer ⁵⁰  answered, “I acquired this citizenship with a large sum of money.” ⁵¹  “But I was even ⁵²  born a citizen,” ⁵³  Paul replied. ⁵⁴ 

Kisah Para Rasul 7:18

7:18 until another king who did not know about ⁵⁵  Joseph ruled ⁵⁶  over Egypt. ⁵⁷ 

Kisah Para Rasul 5:37

5:37 After him Judas the Galilean arose in the days of the census, ⁵⁸  and incited people to follow him in revolt. ⁵⁹  He too was killed, and all who followed him were scattered.

Kisah Para Rasul 11:26

11:26 and when he found him, he brought him to Antioch. ⁶⁰  So ⁶¹  for a whole year Barnabas and Saul ⁶²  met with the church and taught a significant number of people. ⁶³  Now it was in Antioch ⁶⁴  that the disciples were first called Christians. ⁶⁵ 

Kisah Para Rasul 7:14

7:14 So Joseph sent a message ⁶⁶  and invited ⁶⁷  his father Jacob and all his relatives to come, seventy-five people ⁶⁸  in all.

Kisah Para Rasul 1:15

1:15 In those days ⁶⁹  Peter stood up among the believers ⁷⁰  (a gathering of about one hundred and twenty people) and said,

Kisah Para Rasul 9:31

9:31 Then ⁷¹  the church throughout Judea, Galilee, ⁷²  and Samaria experienced ⁷³  peace and thus was strengthened. ⁷⁴  Living ⁷⁵  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ⁷⁶  increased in numbers.

Kisah Para Rasul 7:16

7:16 and their bones ⁷⁷  were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money ⁷⁸  from the sons of Hamor in Shechem.

Kisah Para Rasul 8:33

8:33 In humiliation ⁷⁹  justice was taken from him. ⁸⁰ 

Who can describe his posterity? ⁸¹ 

For his life was taken away ⁸²  from the earth.” ⁸³ 

Kisah Para Rasul 2:47

2:47 praising God and having the good will ⁸⁴  of all the people. And the Lord was adding to their number every day ⁸⁵  those who were being saved.

Kisah Para Rasul 12:24

12:24 But the word of God ⁸⁶  kept on increasing ⁸⁷  and multiplying.

Kisah Para Rasul 7:17

7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, ⁸⁸  the people increased greatly in number ⁸⁹  in Egypt,

Kisah Para Rasul 19:19

19:19 Large numbers ⁹⁰  of those who had practiced magic ⁹¹  collected their books ⁹²  and burned them up in the presence of everyone. ⁹³  When ⁹⁴  the value of the books was added up, it was found to total fifty thousand silver coins. ⁹⁵ 

Kisah Para Rasul 19:7

19:7 (Now there were about twelve men in all.) ⁹⁶ 

Kisah Para Rasul 8:18

8:18 Now Simon, when he saw that the Spirit ⁹⁷  was given through the laying on of the apostles’ hands, offered them money,

[11:21]  ¹ 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.

[11:21]  ² tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

[11:21]  ³ sn Again, the expression turned is a summary term for responding to the gospel.

[17:4]  ⁴ tn Or “convinced.”

[17:4]  ⁵ tn Or “a large crowd.”

[17:4]  ⁶ 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]  ⁷ 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).

[6:7]  ⁸ tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.

[6:7]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:7]  ¹⁰ tn Grk “a great multitude.”

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

[5:14]  ¹¹ tn Or “More and more believers were added to the Lord.”

[6:1]  ¹² tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹³ tn Grk “were multiplying.”

[6:1]  ¹⁴ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ¹⁵ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹⁶ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ¹⁷ tn Or “neglected.”

[6:1]  ¹⁸ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[11:24]  ¹⁹ tn Grk “a significant crowd.”

[14:1]  ²⁰ sn Iconium. See the note in 13:51.

[14:1]  ²¹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ²² sn See the note on synagogue in 6:9.

[14:1]  ²³ tn Or “that a large crowd.”

[28:23]  ²⁴ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ²⁵ tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ²⁶ tn Or “came to him in his rented quarters.”

[28:23]  ²⁷ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ²⁸ tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[28:23]  ²⁹ tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.

[28:23]  ³⁰ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”

[28:23]  ³¹ sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.

[28:23]  ³² tn Or “persuade.”

[23:13]  ³³ tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”

[4:4]  ³⁴ tn Or “had heard.”

[4:4]  ³⁵ tn Or “word.”

[4:4]  ³⁶ tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

[2:41]  ³⁷ tn Or “who acknowledged the truth of.”

[2:41]  ³⁸ tn Grk “word.”

[2:41]  ³⁹ tn Grk “souls” (here an idiom for the whole person).

[2:41]  ⁴⁰ tn Or “were won over.”

[5:8]  ⁴¹ tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.

[5:8]  ⁴² tn Grk “so much,” “as much as this.”

[5:8]  ⁴³ tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

[1:26]  ⁴⁴ 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]  ⁴⁵ tn Grk “and the lot fell on Matthias.”

[1:26]  ⁴⁶ tn Or “he was counted as one of the apostles along with the eleven.”

[16:5]  ⁴⁷ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[27:37]  ⁴⁸ tc One early ms (B) and an early version (sa) read “about seventy-six.” For discussion of how this variant probably arose, see F. F. Bruce, The Acts of the Apostles, 465.

[27:37]  ⁴⁹ sn This is a parenthetical note by the author.

[22:28]  ⁵⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:28]  ⁵¹ sn Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here.

[22:28]  ⁵² tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”

[22:28]  ⁵³ tn The word “citizen” is supplied here for emphasis and clarity.

[22:28]  sn Paul’s reference to being born a citizen suggests he inherited his Roman citizenship from his family.

[22:28]  ⁵⁴ tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.

[7:18]  ⁵⁵ tn Or simply “did not know.” However, in this context the point is that the new king knew nothing about Joseph, not whether he had known him personally (which is the way “did not know Joseph” could be understood).

[7:18]  ⁵⁶ tn Grk “arose,” but in this context it clearly refers to a king assuming power.

[7:18]  ⁵⁷ sn A quotation from Exod 1:8.

[5:37]  ⁵⁸ tn Or “registration.”

[5:37]  ⁵⁹ tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.

[11:26]  ⁶⁰ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ⁶¹ tn Grk “So 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.

[11:26]  ⁶² tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[11:26]  ⁶³ tn Grk “a significant crowd.”

[11:26]  ⁶⁴ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ⁶⁵ sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.

[7:14]  ⁶⁶ tn The words “a message” are not in the Greek text, but are implied.

[7:14]  ⁶⁷ tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).

[7:14]  ⁶⁸ tn Grk “souls” (here an idiom for the whole person).

[1:15]  ⁶⁹ tn Grk “And in those days.” 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.

[1:15]  ⁷⁰ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[9:31]  ⁷¹ tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  ⁷² tn Grk “and Galilee,” but 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.

[9:31]  ⁷³ tn Grk “had.”

[9:31]  ⁷⁴ tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  ⁷⁵ tn Grk “And living.” 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.

[9:31]  ⁷⁶ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[7:16]  ⁷⁷ tn “and they.”

[7:16]  ⁷⁸ sn See Gen 49:29-32.

[8:33]  ⁷⁹ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ⁸⁰ tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ⁸¹ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

[8:33]  sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.

[8:33]  ⁸² tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

[8:33]  ⁸³ sn A quotation from Isa 53:7-8.

[2:47]  ⁸⁴ tn Or “the favor.”

[2:47]  ⁸⁵ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[12:24]  ⁸⁶ sn A metonymy for the number of adherents to God’s word.

[12:24]  ⁸⁷ tn Or “spreading.”

[7:17]  ⁸⁸ tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.

[7:17]  ⁸⁹ tn Grk “the people increased and multiplied.”

[19:19]  ⁹⁰ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ⁹¹ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ⁹² tn Or “scrolls.”

[19:19]  ⁹³ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ⁹⁴ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ⁹⁵ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[19:7]  ⁹⁶ sn This is a parenthetical note by the author.

[8:18]  ⁹⁷ 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.