Kisah Para Rasul 12:24

12:24 But the word of God ¹  kept on increasing ²  and multiplying.

Kisah Para Rasul 16:5

16:5 So the churches were being strengthened in the faith and were increasing in number every day. ³ 

Kisah Para Rasul 5:14

5:14 More and more believers in the Lord were added to their number, ⁴  crowds of both men and women.

Kisah Para Rasul 2:47

2:47 praising God and having the good will ⁵  of all the people. And the Lord was adding to their number every day ⁶  those who were being saved.

Kisah Para Rasul 6:7

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

Kisah Para Rasul 7:17

7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, ¹⁰  the people increased greatly in number ¹¹  in Egypt,

Kisah Para Rasul 9:31

9:31 Then ¹²  the church throughout Judea, Galilee, ¹³  and Samaria experienced ¹⁴  peace and thus was strengthened. ¹⁵  Living ¹⁶  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ¹⁷  increased in numbers.

Kisah Para Rasul 2:41

2:41 So those who accepted ¹⁸  his message ¹⁹  were baptized, and that day about three thousand people ²⁰  were added. ²¹ 

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ²²  days, when the disciples were growing in number, ²³  a complaint arose on the part of the Greek-speaking Jews ²⁴  against the native Hebraic Jews, ²⁵  because their widows ²⁶  were being overlooked ²⁷  in the daily distribution of food. ²⁸ 

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 ²⁹  were brought to the Lord.

Kisah Para Rasul 19:20

19:20 In this way the word of the Lord ³⁰  continued to grow in power ³¹  and to prevail. ³² 

Kisah Para Rasul 9:22

9:22 But Saul became more and more capable, ³³  and was causing consternation ³⁴  among the Jews who lived in Damascus by proving ³⁵  that Jesus ³⁶  is the Christ. ³⁷ 

Kisah Para Rasul 1:26

1:26 Then ³⁸  they cast lots for them, and the one chosen was Matthias; ³⁹  so he was counted with the eleven apostles. ⁴⁰ 

Kisah Para Rasul 7:19

7:19 This was the one who exploited ⁴¹  our people ⁴²  and was cruel to our ancestors, ⁴³  forcing them to abandon ⁴⁴  their infants so they would die. ⁴⁵ 

Kisah Para Rasul 17:4

17:4 Some of them were persuaded ⁴⁶  and joined Paul and Silas, along with a large group ⁴⁷  of God-fearing Greeks ⁴⁸  and quite a few ⁴⁹  prominent women.

Kisah Para Rasul 21:28

21:28 shouting, “Men of Israel, ⁵⁰  help! This is the man who teaches everyone everywhere against our people, our law, ⁵¹  and this sanctuary! ⁵²  Furthermore ⁵³  he has brought Greeks into the inner courts of the temple ⁵⁴  and made this holy place ritually unclean!” ⁵⁵ 

Kisah Para Rasul 27:12

27:12 Because the harbor was not suitable to spend the winter in, the majority decided ⁵⁶  to put out to sea ⁵⁷  from there. They hoped that ⁵⁸  somehow they could reach ⁵⁹  Phoenix, ⁶⁰  a harbor of Crete facing ⁶¹  southwest and northwest, and spend the winter there.

Kisah Para Rasul 1:21

1:21 Thus one of the men ⁶²  who have accompanied us during all the time the Lord Jesus associated with ⁶³  us,

Kisah Para Rasul 4:4

4:4 But many of those who had listened to ⁶⁴  the message ⁶⁵  believed, and the number of the men ⁶⁶  came to about five thousand.

Kisah Para Rasul 27:2

27:2 We went on board ⁶⁷  a ship from Adramyttium ⁶⁸  that was about to sail to various ports ⁶⁹  along the coast of the province of Asia ⁷⁰  and put out to sea, ⁷¹  accompanied by Aristarchus, a Macedonian ⁷²  from Thessalonica. ⁷³ 

[12:24]  ¹ sn A metonymy for the number of adherents to God’s word.

[12:24]  ² tn Or “spreading.”

[16:5]  ³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[5:14]  ⁴ tn Or “More and more believers were added to the Lord.”

[2:47]  ⁵ tn Or “the favor.”

[2:47]  ⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

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

[6:7]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:7]  ⁹ tn Grk “a great multitude.”

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

[7:17]  ¹⁰ 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]  ¹¹ tn Grk “the people increased and multiplied.”

[9:31]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “had.”

[9:31]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[2:41]  ¹⁸ tn Or “who acknowledged the truth of.”

[2:41]  ¹⁹ tn Grk “word.”

[2:41]  ²⁰ tn Grk “souls” (here an idiom for the whole person).

[2:41]  ²¹ tn Or “were won over.”

[6:1]  ²² tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ²³ tn Grk “were multiplying.”

[6:1]  ²⁴ 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]  ²⁵ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ²⁶ 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]  ²⁷ tn Or “neglected.”

[6:1]  ²⁸ 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]  ²⁹ tn Grk “a significant crowd.”

[19:20]  ³⁰ 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; 19:10; 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.

[19:20]  ³¹ tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20]  ³² sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.

[9:22]  ³³ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ³⁴ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ³⁵ tn Or “by showing for certain.”

[9:22]  ³⁶ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ³⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:22]  sn See the note on Christ in 2:31.

[1:26]  ³⁸ 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]  ³⁹ tn Grk “and the lot fell on Matthias.”

[1:26]  ⁴⁰ tn Or “he was counted as one of the apostles along with the eleven.”

[7:19]  ⁴¹ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ⁴² tn Or “race.”

[7:19]  ⁴³ tn Or “forefathers”; Grk “fathers.”

[7:19]  ⁴⁴ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ⁴⁵ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[17:4]  ⁴⁶ tn Or “convinced.”

[17:4]  ⁴⁷ tn Or “a large crowd.”

[17:4]  ⁴⁸ 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]  ⁴⁹ 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).

[21:28]  ⁵⁰ 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, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  ⁵¹ sn The law refers to the law of Moses.

[21:28]  ⁵² tn Grk “this place.”

[21:28]  sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).

[21:28]  ⁵³ tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  ⁵⁴ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  ⁵⁵ tn Or “and has defiled this holy place.”

[21:28]  sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.

[27:12]  ⁵⁶ tn BDAG 181-82 s.v. βουλή 2.a, “β. τίθεσθαι (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.).”

[27:12]  ⁵⁷ 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.”

[27:12]  ⁵⁸ tn Grk “from there, if somehow” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation and the introductory phrase “They hoped that” supplied (with the subject, “they,” repeated from the previous clause) to make a complete English sentence.

[27:12]  ⁵⁹ tn Grk “if somehow, reaching Phoenix, they could…” The participle καταντήσαντες (katanthsante") has been translated as a finite verb due to requirements of contemporary English style.

[27:12]  ⁶⁰ sn Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) further west.

[27:12]  ⁶¹ tn Or “a harbor of Crete open to the southwest and northwest.”

[1:21]  ⁶² tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ⁶³ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[4:4]  ⁶⁴ tn Or “had heard.”

[4:4]  ⁶⁵ tn Or “word.”

[4:4]  ⁶⁶ 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.

[27:2]  ⁶⁷ tn Grk “Going on board.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[27:2]  ⁶⁸ sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.

[27:2]  ⁶⁹ tn Grk “places.”

[27:2]  ⁷⁰ 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.

[27:2]  ⁷¹ tn BDAG 62 s.v. ἀνάγω 4 states, “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.”

[27:2]  sn Although not explicitly stated, the ship put out to sea from the port of Caesarea (where the previous events had taken place (cf. 25:13) and then sailed along the Asiatic coast (the first stop was Sidon, v. 3).

[27:2]  ⁷² sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.

[27:2]  ⁷³ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.