Kisah Para Rasul 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ¹  when the day of Pentecost had come, they were all together in one place.

Kisah Para Rasul 2:21

2:21 And then ²  everyone who calls on the name of the Lord will be saved.’ ³ 

Kisah Para Rasul 3:5

3:5 So the lame man ⁴  paid attention to them, expecting to receive something from them.

Kisah Para Rasul 4:8

4:8 Then Peter, filled with the Holy Spirit, ⁵  replied, ⁶  “Rulers of the people and elders, ⁷ 

Kisah Para Rasul 4:15

4:15 But when they had ordered them to go outside the council, ⁸  they began to confer with one another,

Kisah Para Rasul 4:37

4:37 sold ⁹  a field ¹⁰  that belonged to him and brought the money ¹¹  and placed it at the apostles’ feet.

Kisah Para Rasul 5:6

5:6 So the young men came, ¹²  wrapped him up, ¹³  carried him out, and buried ¹⁴  him.

Kisah Para Rasul 5:27

5:27 When they had brought them, they stood them before the council, ¹⁵  and the high priest questioned ¹⁶  them,

Kisah Para Rasul 8:4

Philip Preaches in Samaria

8:4 Now those who had been forced to scatter went around proclaiming the good news of the word.

Kisah Para Rasul 8:29

8:29 Then the Spirit said to Philip, “Go over and join this chariot.”

Kisah Para Rasul 9:17

9:17 So Ananias departed and entered the house, placed ¹⁷  his hands on Saul ¹⁸  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ¹⁹  has sent me so that you may see again and be filled with the Holy Spirit.” ²⁰ 

Kisah Para Rasul 11:10

11:10 This happened three times, and then everything was pulled up to heaven again.

Kisah Para Rasul 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ²¹  laid hands on ²²  some from the church to harm them. ²³ 

Kisah Para Rasul 13:9

13:9 But Saul (also known as Paul), ²⁴  filled with the Holy Spirit, ²⁵  stared straight ²⁶  at him

Kisah Para Rasul 17:9

17:9 After ²⁷  the city officials ²⁸  had received bail ²⁹  from Jason and the others, they released them.

Kisah Para Rasul 19:30

19:30 But when Paul wanted to enter the public assembly, ³⁰  the disciples would not let him.

Kisah Para Rasul 20:12

20:12 They took the boy home alive and were greatly ³¹  comforted.

Kisah Para Rasul 21:9

21:9 (He had four unmarried ³²  daughters who prophesied.) ³³ 

Kisah Para Rasul 21:15

21:15 After these days we got ready ³⁴  and started up ³⁵  to Jerusalem.

Kisah Para Rasul 21:17

21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. ³⁶ 

Kisah Para Rasul 21:28

21:28 shouting, “Men of Israel, ³⁷  help! This is the man who teaches everyone everywhere against our people, our law, ³⁸  and this sanctuary! ³⁹  Furthermore ⁴⁰  he has brought Greeks into the inner courts of the temple ⁴¹  and made this holy place ritually unclean!” ⁴² 

Kisah Para Rasul 23:2

23:2 At that ⁴³  the high priest Ananias ordered those standing near ⁴⁴  Paul ⁴⁵  to strike ⁴⁶  him on the mouth.

Kisah Para Rasul 27:32

27:32 Then the soldiers cut the ropes ⁴⁷  of the ship’s boat and let it drift away. ⁴⁸ 

Kisah Para Rasul 27:38

27:38 When they had eaten enough to be satisfied, ⁴⁹  they lightened the ship by throwing the wheat ⁵⁰  into the sea.

Kisah Para Rasul 28:17

Paul Addresses the Jewish Community in Rome

28:17 After three days ⁵¹  Paul ⁵²  called the local Jewish leaders ⁵³  together. When they had assembled, he said to them, “Brothers, ⁵⁴  although I had done ⁵⁵  nothing against our people or the customs of our ancestors, ⁵⁶  from Jerusalem ⁵⁷  I was handed over as a prisoner to the Romans. ⁵⁸ 

[2:1]  ¹ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[2:21]  ² tn Grk “And it will be that.”

[2:21]  ³ sn A quotation from Joel 2:28-32.

[3:5]  ⁴ tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[4:8]  ⁵ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ⁶ tn Grk “Spirit, said to them.”

[4:8]  ⁷ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[4:15]  ⁸ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[4:37]  ⁹ tn Grk “selling a field that belonged to him, brought” The participle πωλήσας (pwlhsa") has been translated as a finite verb due to requirements of contemporary English style.

[4:37]  ¹⁰ tn Or “a farm.”

[4:37]  ¹¹ tn Normally a reference to actual coins (“currency”). See L&N 6.68.

[5:6]  ¹² tn Or “arose.”

[5:6]  ¹³ tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”).

[5:6]  ¹⁴ sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).

[5:27]  ¹⁵ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ¹⁶ tn Or “interrogated,” “asked.”

[9:17]  ¹⁷ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ¹⁸ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ¹⁹ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ²⁰ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[12:1]  ²¹ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ²² tn Or “King Herod had some from the church arrested.”

[12:1]  ²³ tn Or “to cause them injury.”

[13:9]  ²⁴ sn A parenthetical note by the author.

[13:9]  ²⁵ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ²⁶ tn Or “gazed intently.”

[17:9]  ²⁷ 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.

[17:9]  ²⁸ tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.

[17:9]  ²⁹ tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.

[19:30]  ³⁰ tn Or “enter 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…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”

[20:12]  ³¹ tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”

[21:9]  ³² tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).

[21:9]  ³³ sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).

[21:15]  ³⁴ tn Or “we made preparations.”

[21:15]  ³⁵ tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.

[21:15]  sn In colloquial speech Jerusalem was always said to be “up” from any other location in Palestine. The group probably covered the 65 mi (105 km) in two days using horses. Their arrival in Jerusalem marked the end of Paul’s third missionary journey.

[21:17]  ³⁶ tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).

[21:28]  ³⁷ 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]  ³⁸ sn The law refers to the law of Moses.

[21:28]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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.

[23:2]  ⁴³ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ⁴⁴ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ⁴⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ⁴⁶ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[27:32]  ⁴⁷ sn The soldiers cut the ropes. The centurion and the soldiers were now following Paul’s advice by cutting the ropes to prevent the sailors from escaping.

[27:32]  ⁴⁸ tn Or “let it fall away.” According to BDAG 308 s.v. ἐκπίπτω 1 and 2 the meaning of the verb in this verse could be either “fall away” or “drift away.” Either meaning is acceptable, and the choice between them depends almost entirely on how one reconstructs the scene. Since cutting the boat loose would in any case result in it drifting away (whether capsized or not), the meaning “drift away” as a nautical technical term has been used here.

[27:38]  ⁴⁹ tn Or “When they had eaten their fill.”

[27:38]  ⁵⁰ tn Or “grain.”

[28:17]  ⁵¹ tn Grk “It happened that after three days.” 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.

[28:17]  ⁵² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:17]  ⁵³ tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”

[28:17]  ⁵⁴ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[28:17]  ⁵⁵ tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.

[28:17]  ⁵⁶ tn Or “forefathers”; Grk “fathers.”

[28:17]  sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.

[28:17]  ⁵⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:17]  ⁵⁸ tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”