Kisah Para Rasul 2:22

2:22 “Men of Israel, ¹  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ²  wonders, and miraculous signs ³  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 4:13

4:13 When they saw the boldness ⁴  of Peter and John, and discovered ⁵  that they were uneducated ⁶  and ordinary ⁷  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 5:28

5:28 saying, “We gave ⁸  you strict orders ⁹  not to teach in this name. ¹⁰  Look, ¹¹  you have filled Jerusalem ¹²  with your teaching, and you intend to bring this man’s blood ¹³  on us!”

Kisah Para Rasul 6:5

6:5 The ¹⁴  proposal pleased the entire group, so ¹⁵  they chose Stephen, a man full of faith and of the Holy Spirit, with ¹⁶  Philip, ¹⁷  Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism ¹⁸  from Antioch. ¹⁹ 

Kisah Para Rasul 7:35

7:35 This same ²⁰  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ²¹  God sent as both ruler and deliverer ²²  through the hand of the angel ²³  who appeared to him in the bush.

Kisah Para Rasul 11:5

11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ²⁴  an object something like a large sheet descending, ²⁵  being let down from heaven ²⁶  by its four corners, and it came to me.

Kisah Para Rasul 11:19

Activity in the Church at Antioch

11:19 Now those who had been scattered because of the persecution that took place over Stephen ²⁷  went as far as ²⁸  Phoenicia, ²⁹  Cyprus, ³⁰  and Antioch, ³¹  speaking the message ³²  to no one but Jews.

Kisah Para Rasul 12:7

12:7 Suddenly ³³  an angel of the Lord ³⁴  appeared, and a light shone in the prison cell. He struck ³⁵  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ³⁶  wrists. ³⁷ 

Kisah Para Rasul 12:10

12:10 After they had passed the first and second guards, ³⁸  they came to the iron ³⁹  gate leading into the city. It ⁴⁰  opened for them by itself, ⁴¹  and they went outside and walked down one narrow street, ⁴²  when at once the angel left him.

Kisah Para Rasul 13:43

13:43 When the meeting of the synagogue ⁴³  had broken up, ⁴⁴  many of the Jews and God-fearing proselytes ⁴⁵  followed Paul and Barnabas, who were speaking with them and were persuading ⁴⁶  them ⁴⁷  to continue ⁴⁸  in the grace of God.

Kisah Para Rasul 14:3

14:3 So they stayed there ⁴⁹  for a considerable time, speaking out courageously for the Lord, who testified ⁵⁰  to the message ⁵¹  of his grace, granting miraculous signs ⁵²  and wonders to be performed through their hands.

Kisah Para Rasul 15:20

15:20 but that we should write them a letter ⁵³  telling them to abstain ⁵⁴  from things defiled ⁵⁵  by idols and from sexual immorality and from what has been strangled ⁵⁶  and from blood.

Kisah Para Rasul 15:29

15:29 that you abstain from meat that has been sacrificed to idols ⁵⁷  and from blood and from what has been strangled ⁵⁸  and from sexual immorality. ⁵⁹  If you keep yourselves from doing these things, ⁶⁰  you will do well. Farewell. ⁶¹ 

Kisah Para Rasul 20:24

20:24 But I do not consider my life ⁶²  worth anything ⁶³  to myself, so that ⁶⁴  I may finish my task ⁶⁵  and the ministry that I received from the Lord Jesus, to testify to the good news ⁶⁶  of God’s grace.

Kisah Para Rasul 23:23

23:23 Then ⁶⁷  he summoned ⁶⁸  two of the centurions ⁶⁹  and said, “Make ready two hundred soldiers to go to Caesarea ⁷⁰  along with seventy horsemen ⁷¹  and two hundred spearmen ⁷²  by ⁷³  nine o’clock tonight, ⁷⁴ 

Kisah Para Rasul 24:14

24:14 But I confess this to you, that I worship ⁷⁵  the God of our ancestors ⁷⁶  according to the Way (which they call a sect), believing everything that is according to the law ⁷⁷  and that is written in the prophets.

Kisah Para Rasul 26:16

26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance ⁷⁸  as a servant and witness ⁷⁹  to the things ⁸⁰  you have seen ⁸¹  and to the things in which I will appear to you.

Kisah Para Rasul 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ⁸²  and to the Gentiles, that they should repent and turn to God, ⁸³  performing deeds consistent with ⁸⁴  repentance.

[2:22]  ¹ 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, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ² tn Or “miraculous deeds.”

[2:22]  ³ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[4:13]  ⁴ tn Or “courage.”

[4:13]  ⁵ tn Or “and found out.”

[4:13]  ⁶ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ⁷ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[5:28]  ⁸ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ⁹ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ¹⁰ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ¹¹ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ¹³ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[6:5]  ¹⁴ 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.

[6:5]  ¹⁵ tn The translation “so” has been used to indicate the logical sequence in English.

[6:5]  ¹⁶ tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.

[6:5]  ¹⁷ sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).

[6:5]  ¹⁸ tn Or “a proselyte.”

[6:5]  ¹⁹ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[7:35]  ²⁰ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ²¹ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ²² tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ²³ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[11:5]  ²⁴ tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.

[11:5]  ²⁵ tn Or “coming down.”

[11:5]  ²⁶ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[11:19]  ²⁷ sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

[11:19]  ²⁸ tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.

[11:19]  ²⁹ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

[11:19]  ³⁰ tn Grk “and Cyprus,” 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.

[11:19]  sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:19]  ³¹ sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.

[11:19]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[11:19]  ³² tn Grk “word.”

[12:7]  ³³ tn Grk “And behold.” 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. The interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.

[12:7]  ³⁴ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ³⁵ tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.

[12:7]  ³⁶ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ³⁷ tn Grk “the hands,” but the wrist was considered a part of the hand.

[12:10]  ³⁸ tn Or perhaps, “guard posts.”

[12:10]  ³⁹ sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).

[12:10]  ⁴⁰ tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[12:10]  ⁴¹ tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ⁴² tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[13:43]  ⁴³ sn See the note on synagogue in 6:9.

[13:43]  ⁴⁴ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ⁴⁵ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ⁴⁶ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ⁴⁷ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ⁴⁸ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[14:3]  ⁴⁹ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ⁵⁰ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ⁵¹ tn Grk “word.”

[14:3]  ⁵² tn Here the context indicates the miraculous nature of the signs mentioned.

[15:20]  ⁵³ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ⁵⁴ tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).

[15:20]  sn Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14-11:1.

[15:20]  ⁵⁵ tn Or “polluted.”

[15:20]  ⁵⁶ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).

[15:29]  ⁵⁷ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  ⁵⁸ tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood).

[15:29]  ⁵⁹ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  ⁶⁰ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  ⁶¹ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[20:24]  ⁶² tn Grk “soul.”

[20:24]  ⁶³ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ⁶⁴ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ⁶⁵ tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ⁶⁶ tn Or “to the gospel.”

[23:23]  ⁶⁷ tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.

[23:23]  ⁶⁸ tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23]  ⁶⁹ sn See the note on the word centurion in 10:1.

[23:23]  ⁷⁰ 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. This was a journey of about 65 mi (just over 100 km).

[23:23]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:23]  ⁷¹ tn Or “cavalrymen.”

[23:23]  ⁷² tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”

[23:23]  sn Two hundred soldiers…along with seventy horsemen and two hundred spearmen. The resulting force assembled to guard Paul was almost a full cohort. The Roman commander was taking no chances, but was sending the issue up the chain of command to the procurator to decide.

[23:23]  ⁷³ tn Grk “from.”

[23:23]  ⁷⁴ tn Grk “from the third hour of the night.”

[24:14]  ⁷⁵ tn Or “serve.”

[24:14]  ⁷⁶ tn Or “forefathers”; Grk “fathers.”

[24:14]  ⁷⁷ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[26:16]  ⁷⁸ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ⁷⁹ sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  ⁸⁰ tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  ⁸¹ tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*^vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì⁷⁴ א A C² E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁷ includes the word in brackets, indicating some doubt as to its authenticity.

[26:20]  ⁸² tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ⁸³ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ⁸⁴ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.