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 3:26

3:26 God raised up ³  his servant and sent him first to you, to bless you by turning ⁴  each one of you from your iniquities.” ⁵ 

Kisah Para Rasul 5:5

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ⁶  all who heard about it.

Kisah Para Rasul 5:25

5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ⁷  and teaching ⁸  the people!”

Kisah Para Rasul 5:37

5:37 After him Judas the Galilean arose in the days of the census, ⁹  and incited people to follow him in revolt. ¹⁰  He too was killed, and all who followed him were scattered.

Kisah Para Rasul 6:13

6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ¹¹  and the law. ¹² 

Kisah Para Rasul 7:4

7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ¹³  made him move ¹⁴  to this country where you now live.

Kisah Para Rasul 7:44

7:44 Our ancestors ¹⁵  had the tabernacle ¹⁶  of testimony in the wilderness, ¹⁷  just as God ¹⁸  who spoke to Moses ordered him ¹⁹  to make it according to the design he had seen.

Kisah Para Rasul 9:13

9:13 But Ananias replied, ²⁰  “Lord, I have heard from many people ²¹  about this man, how much harm he has done to your saints in Jerusalem,

Kisah Para Rasul 10:39

10:39 We ²²  are witnesses of all the things he did both in Judea ²³  and in Jerusalem. ²⁴  They ²⁵  killed him by hanging him on a tree, ²⁶ 

Kisah Para Rasul 13:29

13:29 When they had accomplished ²⁷  everything that was written ²⁸  about him, they took him down ²⁹  from the cross ³⁰  and placed him ³¹  in a tomb.

Kisah Para Rasul 16:10

16:10 After Paul ³²  saw the vision, we attempted ³³  immediately to go over to Macedonia, ³⁴  concluding that God had called ³⁵  us to proclaim the good news to them.

Kisah Para Rasul 19:24

19:24 For a man named Demetrius, a silversmith who made silver shrines ³⁶  of Artemis, ³⁷  brought a great deal ³⁸  of business ³⁹  to the craftsmen.

Kisah Para Rasul 24:19

24:19 But there are some Jews from the province of Asia ⁴⁰  who should be here before you and bring charges, ⁴¹  if they have anything against me.

Kisah Para Rasul 25:19

25:19 Rather they had several points of disagreement ⁴²  with him about their own religion ⁴³  and about a man named Jesus ⁴⁴  who was dead, whom Paul claimed ⁴⁵  to be alive.

Kisah Para Rasul 25:21

25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ⁴⁶  I ordered him to be kept under guard until I could send him to Caesar.” ⁴⁷ 

Kisah Para Rasul 26:23

26:23 that ⁴⁸  the Christ ⁴⁹  was to suffer and be the first to rise from the dead, to proclaim light both to our people ⁵⁰  and to the Gentiles.” ⁵¹ 

Kisah Para Rasul 27:17

27:17 After the crew ⁵²  had hoisted it aboard, ⁵³  they used supports ⁵⁴  to undergird the ship. Fearing they would run aground ⁵⁵  on the Syrtis, ⁵⁶  they lowered the sea anchor, ⁵⁷  thus letting themselves be driven along.

Kisah Para Rasul 27:27

27:27 When the fourteenth night had come, while we were being driven ⁵⁸  across the Adriatic Sea, ⁵⁹  about midnight the sailors suspected they were approaching some land. ⁶⁰ 

Kisah Para Rasul 28:13

28:13 From there we cast off ⁶¹  and arrived at Rhegium, ⁶²  and after one day a south wind sprang up ⁶³  and on the second day we came to Puteoli. ⁶⁴ 

[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.

[3:26]  ³ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ⁴ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ⁵ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[5:5]  ⁶ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:25]  ⁷ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ⁸ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:37]  ⁹ tn Or “registration.”

[5:37]  ¹⁰ 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.

[6:13]  ¹¹ sn This holy place is a reference to the temple.

[6:13]  ¹² sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[7:4]  ¹³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ¹⁴ tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

[7:44]  ¹⁵ tn Or “forefathers”; Grk “fathers.”

[7:44]  ¹⁶ tn Or “tent.”

[7:44]  sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.

[7:44]  ¹⁷ tn Or “desert.”

[7:44]  ¹⁸ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ¹⁹ 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.

[9:13]  ²⁰ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ²¹ tn The word “people” is not in the Greek text, but is implied.

[10:39]  ²² tn Grk “And we.” 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.

[10:39]  ²³ tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).

[10:39]  ²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ²⁵ tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” 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.

[10:39]  ²⁶ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[13:29]  ²⁷ tn Or “carried out.”

[13:29]  ²⁸ sn That is, everything that was written in OT scripture.

[13:29]  ²⁹ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ³⁰ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ³¹ 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.

[16:10]  ³² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ³³ tn Grk “sought.”

[16:10]  ³⁴ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ³⁵ tn Or “summoned.”

[19:24]  ³⁶ tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

[19:24]  ³⁷ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:24]  ³⁸ tn Grk “brought not a little business” (an idiom).

[19:24]  ³⁹ sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

[24:19]  ⁴⁰ 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.

[24:19]  ⁴¹ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[24:19]  sn Who should be here…and bring charges. Paul was asking, where were those who brought about his arrest and claimed he broke the law? His accusers were not really present. This subtle point raised the issue of injustice.

[25:19]  ⁴² tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ⁴³ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.

[25:19]  ⁴⁴ tn Grk “a certain Jesus.”

[25:19]  ⁴⁵ tn Or “asserted.”

[25:21]  ⁴⁶ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”

[25:21]  ⁴⁷ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:23]  ⁴⁸ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ⁴⁹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  sn See the note on Christ in 2:31.

[26:23]  ⁵⁰ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ⁵¹ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[27:17]  ⁵² tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.

[27:17]  ⁵³ tn The participle ἄραντες (arantes) has been taken temporally.

[27:17]  ⁵⁴ tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. βοήθεια 2).

[27:17]  ⁵⁵ tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”

[27:17]  ⁵⁶ tn That is, on the sandbars and shallows of the Syrtis.

[27:17]  sn On the Syrtis. The Syrtis was the name of two gulfs on the North African coast (modern Libya), feared greatly by sailors because of their shifting sandbars and treacherous shallows. The Syrtis here is the so-called Great Syrtis, toward Cyrenaica. It had a horrible reputation as a sailors’ graveyard (Pliny, Natural History 5.26). Josephus (J. W. 2.16.4 [2.381]) says the name alone struck terror in those who heard it. It was near the famous Scylla and Charybdis mentioned in Homer’s Odyssey.

[27:17]  ⁵⁷ tn Or perhaps “mainsail.” The meaning of this word is uncertain. BDAG 927 s.v. σκεῦος 1 has “τὸ σκεῦος Ac 27:17 seems to be the kedge or driving anchor” while C. Maurer (TDNT 7:362) notes, “The meaning in Ac. 27:17: χαλάσαντες τὸ σκεῦος, is uncertain. Prob. the ref. is not so much to taking down the sails as to throwing the draganchor overboard to lessen the speed of the ship.” In spite of this L&N 6.1 states, “In Ac 27:17, for example, the reference of σκεῦος is generally understood to be the mainsail.” A reference to the sail is highly unlikely because in a storm of the force described in Ac 27:14, the sail would have been taken down and reefed immediately, to prevent its being ripped to shreds or torn away by the gale.

[27:27]  ⁵⁸ tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.

[27:27]  ⁵⁹ sn The Adriatic Sea. They were now somewhere between Crete and Malta.

[27:27]  ⁶⁰ tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.

[28:13]  ⁶¹ tc A few early mss (א* B Ψ [gig] {sa [bo]}) read περιελόντες (perielonte", “[From there we] cast off [and arrived at Rhegium]”; cf. Acts 27:40). The other major variant, περιελθόντες (perielqonte", “[we] sailed from place to place”), is found in Ì⁷⁴ א² A 066 1739 Ï lat sy. Although περιελόντες is minimally attested, it is found in the better witnesses. As well, it is a more difficult reading, for its meaning as a nautical term is uncertain, requiring something like “τὰς ἀγκύρας be supplied = ‘we weighed anchor’” (BDAG 799 s.v. περιαιρέω 1). It thus best explains the rise of the other readings.

[28:13]  ⁶² sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.

[28:13]  ⁶³ tn Grk “after one day, a south wind springing up, on the second day.” The genitive absolute construction with the participle ἐπιγενομένου (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.

[28:13]  ⁶⁴ sn Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.