Kisah Para Rasul 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ¹  by nailing him to a cross at the hands of Gentiles. ² 

Kisah Para Rasul 2:37

The Response to Peter’s Address

2:37 Now when they heard this, ³  they were acutely distressed ⁴  and said to Peter and the rest of the apostles, “What should we do, brothers?”

Kisah Para Rasul 4:4

4:4 But many of those who had listened to ⁵  the message ⁶  believed, and the number of the men ⁷  came to about five thousand.

Kisah Para Rasul 7:51

7:51 “You stubborn ⁸  people, with uncircumcised ⁹  hearts and ears! ¹⁰  You are always resisting the Holy Spirit, like your ancestors ¹¹  did!

Kisah Para Rasul 8:3

8:3 But Saul was trying to destroy ¹²  the church; entering one house after another, he dragged off ¹³  both men and women and put them in prison. ¹⁴ 

Kisah Para Rasul 8:6

8:6 The crowds were paying attention with one mind to what Philip said, ¹⁵  as they heard and saw the miraculous signs ¹⁶  he was performing.

Kisah Para Rasul 8:18

8:18 Now Simon, when he saw that the Spirit ¹⁷  was given through the laying on of the apostles’ hands, offered them money,

Kisah Para Rasul 8:25

8:25 So after Peter and John ¹⁸  had solemnly testified ¹⁹  and spoken the word of the Lord, ²⁰  they started back to Jerusalem, proclaiming ²¹  the good news to many Samaritan villages ²²  as they went. ²³ 

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ²⁴  him, ²⁵  and they fulfilled the sayings ²⁶  of the prophets that are read every Sabbath by condemning ²⁷  him. ²⁸ 

Kisah Para Rasul 13:42

13:42 As Paul and Barnabas ²⁹  were going out, ³⁰  the people ³¹  were urging ³²  them to speak about these things ³³  on the next Sabbath.

Kisah Para Rasul 13:45

13:45 But when the Jews saw the crowds, they were filled with jealousy, ³⁴  and they began to contradict ³⁵  what Paul was saying ³⁶  by reviling him. ³⁷ 

Kisah Para Rasul 13:47

13:47 For this ³⁸  is what the Lord has commanded us: ‘I have appointed ³⁹  you to be a light ⁴⁰  for the Gentiles, to bring salvation ⁴¹  to the ends of the earth.’” ⁴² 

Kisah Para Rasul 14:11

14:11 So when the crowds saw what Paul had done, they shouted ⁴³  in the Lycaonian language, ⁴⁴  “The gods have come down to us in human form!” ⁴⁵ 

Kisah Para Rasul 14:22

14:22 They strengthened ⁴⁶  the souls of the disciples and encouraged them to continue ⁴⁷  in the faith, saying, “We must enter the kingdom ⁴⁸  of God through many persecutions.” ⁴⁹ 

Kisah Para Rasul 15:12

15:12 The whole group kept quiet ⁵⁰  and listened to Barnabas and Paul while they explained all the miraculous signs ⁵¹  and wonders God had done among the Gentiles through them.

Kisah Para Rasul 16:25

16:25 About midnight Paul and Silas were praying ⁵²  and singing hymns to God, ⁵³  and the rest of ⁵⁴  the prisoners were listening to them.

Kisah Para Rasul 16:40

16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then ⁵⁵  departed.

Kisah Para Rasul 17:32

17:32 Now when they heard about ⁵⁶  the resurrection from the dead, some began to scoff, ⁵⁷  but others said, “We will hear you again about this.”

Kisah Para Rasul 18:8

18:8 Crispus, the president of the synagogue, ⁵⁸  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ⁵⁹  believed and were baptized.

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ⁶⁰  entered ⁶¹  the synagogue ⁶²  and spoke out fearlessly ⁶³  for three months, addressing ⁶⁴  and convincing ⁶⁵  them about the kingdom of God. ⁶⁶ 

Kisah Para Rasul 19:17

19:17 This became known to all who lived in Ephesus, ⁶⁷  both Jews and Greeks; fear came over ⁶⁸  them all, and the name of the Lord Jesus was praised. ⁶⁹ 

Kisah Para Rasul 20:29

20:29 I know that after I am gone ⁷⁰  fierce wolves ⁷¹  will come in among you, not sparing the flock.

Kisah Para Rasul 21:4

21:4 After we located ⁷²  the disciples, we stayed there ⁷³  seven days. They repeatedly told ⁷⁴  Paul through the Spirit ⁷⁵  not to set foot ⁷⁶  in Jerusalem. ⁷⁷ 

Kisah Para Rasul 23:30

23:30 When I was informed ⁷⁸  there would be a plot ⁷⁹  against this man, I sent him to you at once, also ordering his accusers to state their charges ⁸⁰  against him before you.

[2:23]  ¹ tn Or “you killed.”

[2:23]  ² tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[2:37]  ³ tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[2:37]  ⁴ tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[4:4]  ⁵ tn Or “had heard.”

[4:4]  ⁶ tn Or “word.”

[4:4]  ⁷ 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.

[7:51]  ⁸ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ⁹ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ¹⁰ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ¹¹ tn Or “forefathers”; Grk “fathers.”

[8:3]  ¹² tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.

[8:3]  ¹³ tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ¹⁴ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[8:6]  ¹⁵ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ¹⁶ tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).

[8:18]  ¹⁷ 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.

[8:25]  ¹⁸ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ¹⁹ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ²⁰ 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 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 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.

[8:25]  ²¹ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ²² sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ²³ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[13:27]  ²⁴ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ²⁵ tn Grk “this one.”

[13:27]  ²⁶ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ²⁷ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ²⁸ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:42]  ²⁹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ³⁰ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ³¹ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ³² tn Or “begging,” “inviting.”

[13:42]  ³³ tn Or “matters.”

[13:45]  ³⁴ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ³⁵ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ³⁶ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ³⁷ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[13:47]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ⁴² 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.)

[14:11]  ⁴³ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ⁴⁴ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ⁴⁵ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

[14:22]  ⁴⁶ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ⁴⁷ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ⁴⁸ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ⁴⁹ tn Or “sufferings.”

[15:12]  ⁵⁰ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ⁵¹ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[16:25]  ⁵² tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:25]  ⁵³ sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).

[16:25]  ⁵⁴ tn The words “the rest of” are not in the Greek text, but are implied.

[16:40]  ⁵⁵ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:32]  ⁵⁶ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ⁵⁷ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[18:8]  ⁵⁸ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ⁵⁹ tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.

[19:8]  ⁶⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ⁶¹ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ⁶² sn See the note on synagogue in 6:9.

[19:8]  ⁶³ tn Or “boldly.”

[19:8]  ⁶⁴ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8]  ⁶⁵ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ⁶⁶ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:17]  ⁶⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ⁶⁸ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ⁶⁹ tn Or “exalted.”

[20:29]  ⁷⁰ tn Grk “after my departure.”

[20:29]  ⁷¹ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[21:4]  ⁷² tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ⁷³ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ⁷⁴ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ⁷⁵ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ⁷⁶ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ⁷⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:30]  ⁷⁸ tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30]  ⁷⁹ tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

[23:30]  ⁸⁰ tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.