Kisah Para Rasul 2:37

The Response to Peter’s Address

2:37 Now when they heard this, ¹  they were acutely distressed ²  and said to Peter and the rest of the apostles, “What should we do, brothers?”

Kisah Para Rasul 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ³  and wonders through the name of your holy servant Jesus.”

Kisah Para Rasul 5:15

5:15 Thus ⁴  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them.

Kisah Para Rasul 7:36

7:36 This man led them out, performing wonders and miraculous signs ⁵  in the land of Egypt, ⁶  at ⁷  the Red Sea, and in the wilderness ⁸  for forty years.

Kisah Para Rasul 8:12

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ⁹  and the name of Jesus Christ, ¹⁰  they began to be baptized, ¹¹  both men and women.

Kisah Para Rasul 10:37

10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: ¹² 

Kisah Para Rasul 10:41

10:41 not by all the people, but by us, the witnesses God had already chosen, ¹³  who ate and drank ¹⁴  with him after he rose from the dead.

Kisah Para Rasul 13:50

13:50 But the Jews incited ¹⁵  the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out ¹⁶  of their region.

Kisah Para Rasul 15:28

15:28 For it seemed best to the Holy Spirit and to us ¹⁷  not to place any greater burden on you than these necessary rules: ¹⁸ 

Kisah Para Rasul 16:15

16:15 After she and her household were baptized, she urged us, ¹⁹  “If ²⁰  you consider me to be a believer in the Lord, ²¹  come and stay in my house.” And she persuaded ²²  us.

Kisah Para Rasul 16:19

16:19 But when her owners ²³  saw their hope of profit ²⁴  was gone, they seized ²⁵  Paul and Silas and dragged ²⁶  them into the marketplace before the authorities.

Kisah Para Rasul 16:34

16:34 The jailer ²⁷  brought them into his house and set food ²⁸  before them, and he rejoiced greatly ²⁹  that he had come to believe ³⁰  in God, together with his entire household. ³¹ 

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ³²  as he customarily did, and on three Sabbath days he addressed ³³  them from the scriptures,

Kisah Para Rasul 17:22

17:22 So Paul stood ³⁴  before the Areopagus and said, “Men of Athens, I see that you are very religious ³⁵  in all respects. ³⁶ 

Kisah Para Rasul 17:32

17:32 Now when they heard about ³⁷  the resurrection from the dead, some began to scoff, ³⁸  but others said, “We will hear you again about this.”

Kisah Para Rasul 18:17

18:17 So they all seized Sosthenes, the president of the synagogue, ³⁹  and began to beat ⁴⁰  him in front of the judgment seat. ⁴¹  Yet none of these things were of any concern ⁴²  to Gallio.

Kisah Para Rasul 19:29

19:29 The ⁴³  city was filled with the uproar, ⁴⁴  and the crowd ⁴⁵  rushed to the theater ⁴⁶  together, ⁴⁷  dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions.

Kisah Para Rasul 20:10

20:10 But Paul went down, ⁴⁸  threw himself ⁴⁹  on the young man, ⁵⁰  put his arms around him, ⁵¹  and said, “Do not be distressed, for he is still alive!” ⁵² 

Kisah Para Rasul 20:31

20:31 Therefore be alert, ⁵³  remembering that night and day for three years I did not stop warning ⁵⁴  each one of you with tears.

Kisah Para Rasul 21:33

21:33 Then the commanding officer ⁵⁵  came up and arrested ⁵⁶  him and ordered him to be tied up with two chains; ⁵⁷  he ⁵⁸  then asked who he was and what ⁵⁹  he had done.

Kisah Para Rasul 22:22

The Roman Commander Questions Paul

22:22 The crowd ⁶⁰  was listening to him until he said this. ⁶¹  Then ⁶²  they raised their voices and shouted, ⁶³  “Away with this man ⁶⁴  from the earth! For he should not be allowed to live!” ⁶⁵ 

Kisah Para Rasul 23:11

23:11 The following night the Lord ⁶⁶  stood near ⁶⁷  Paul ⁶⁸  and said, “Have courage, ⁶⁹  for just as you have testified about me in Jerusalem, ⁷⁰  so you must also testify in Rome.” ⁷¹ 

Kisah Para Rasul 23:20

23:20 He replied, ⁷²  “The Jews have agreed to ask you to bring Paul down to the council ⁷³  tomorrow, as if they were going to inquire more thoroughly about him.

[2:37]  ¹ 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]  ² tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[4:30]  ³ tn The miraculous nature of these signs is implied in the context.

[5:15]  ⁴ tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[7:36]  ⁵ tn Here the context indicates the miraculous nature of the signs mentioned.

[7:36]  sn Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12).

[7:36]  ⁶ tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  ⁷ tn Grk “and at,” 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.

[7:36]  ⁸ tn Or “desert.”

[8:12]  ⁹ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ¹⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ¹¹ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[10:37]  ¹² tn Or “proclaimed.”

[10:41]  ¹³ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ¹⁴ sn Ate and drank. See Luke 24:35-49.

[13:50]  ¹⁵ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ¹⁶ tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

[15:28]  ¹⁷ tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

[15:28]  ¹⁸ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[16:15]  ¹⁹ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ²⁰ tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ²¹ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ²² tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[16:19]  ²³ tn Or “masters.”

[16:19]  ²⁴ tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.

[16:19]  ²⁵ tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:19]  ²⁶ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[16:34]  ²⁷ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ²⁸ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ²⁹ tn Or “he was overjoyed.”

[16:34]  ³⁰ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ³¹ tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.

[17:2]  ³² tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ³³ 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 17:2. 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.

[17:22]  ³⁴ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ³⁵ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ³⁶ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:32]  ³⁷ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ³⁸ 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”).

[18:17]  ³⁹ 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).

[18:17]  sn See the note on synagogue in 6:9.

[18:17]  ⁴⁰ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ⁴¹ sn See the note on the term judgment seat in 18:12.

[18:17]  ⁴² tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:17]  sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.

[19:29]  ⁴³ 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.

[19:29]  ⁴⁴ tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”

[19:29]  ⁴⁵ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ⁴⁶ sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.

[19:29]  ⁴⁷ tn Grk “to the theater with one accord.”

[20:10]  ⁴⁸ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ⁴⁹ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ⁵⁰ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ⁵¹ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ⁵² tn Grk “for his life is in him” (an idiom).

[20:31]  ⁵³ tn Or “be watchful.”

[20:31]  ⁵⁴ tn Or “admonishing.”

[21:33]  ⁵⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33]  ⁵⁶ tn Grk “seized.”

[21:33]  ⁵⁷ tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33]  ⁵⁸ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

[21:33]  ⁵⁹ tn Grk “and what it is”; this has been simplified to “what.”

[22:22]  ⁶⁰ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ⁶¹ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ⁶² tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ⁶³ tn Grk “and said.”

[22:22]  ⁶⁴ tn Grk “this one.”

[22:22]  ⁶⁵ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[23:11]  ⁶⁶ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ⁶⁷ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ⁶⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ⁶⁹ tn Or “Do not be afraid.”

[23:11]  ⁷⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ⁷¹ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[23:20]  ⁷² tn Grk “He said.”

[23:20]  ⁷³ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).