Kisah Para Rasul 2:43

2:43 Reverential awe ¹  came over everyone, ²  and many wonders and miraculous signs ³  came about by the apostles.

Kisah Para Rasul 4:3

4:3 So ⁴  they seized ⁵  them and put them in jail ⁶  until the next day (for it was already evening).

Kisah Para Rasul 4:6

4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. ⁷ 

Kisah Para Rasul 6:6

6:6 They stood these men before the apostles, who prayed ⁸  and placed ⁹  their hands on them.

Kisah Para Rasul 6:8

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ¹⁰  among the people.

Kisah Para Rasul 7:3

7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ ¹¹ 

Kisah Para Rasul 7:22

7:22 So Moses was trained ¹²  in all the wisdom of the Egyptians and was powerful ¹³  in his words and deeds.

Kisah Para Rasul 7:39

7:39 Our ¹⁴  ancestors ¹⁵  were unwilling to obey ¹⁶  him, but pushed him aside ¹⁷  and turned back to Egypt in their hearts,

Kisah Para Rasul 7:46

7:46 He ¹⁸  found favor ¹⁹  with ²⁰  God and asked that he could ²¹  find a dwelling place ²²  for the house ²³  of Jacob.

Kisah Para Rasul 8:21-22

8:21 You have no share or part ²⁴  in this matter ²⁵  because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord ²⁶  that he may perhaps forgive you for the intent of your heart. ²⁷ 

Kisah Para Rasul 8:28

8:28 and was returning home, sitting ²⁸  in his chariot, reading ²⁹  the prophet Isaiah.

Kisah Para Rasul 9:1

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ³⁰  to murder ³¹  the Lord’s disciples, went to the high priest

Kisah Para Rasul 10:35

10:35 but in every nation ³²  the person who fears him ³³  and does what is right ³⁴  is welcomed before him.

Kisah Para Rasul 11:30

11:30 They did so, ³⁵  sending their financial aid ³⁶  to the elders by Barnabas and Saul.

Kisah Para Rasul 14:2

14:2 But the Jews who refused to believe ³⁷  stirred up the Gentiles and poisoned their minds ³⁸  against the brothers.

Kisah Para Rasul 16:6

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ³⁹  and Galatia, ⁴⁰  having been prevented ⁴¹  by the Holy Spirit from speaking the message ⁴²  in the province of Asia. ⁴³ 

Kisah Para Rasul 16:28-29

16:28 But Paul called out loudly, ⁴⁴  “Do not harm yourself, ⁴⁵  for we are all here!” 16:29 Calling for lights, the jailer ⁴⁶  rushed in and fell down ⁴⁷  trembling at the feet of Paul and Silas.

Kisah Para Rasul 18:13

18:13 saying, “This man is persuading ⁴⁸  people to worship God in a way contrary to ⁴⁹  the law!”

Kisah Para Rasul 18:21

18:21 but said farewell to ⁵⁰  them and added, ⁵¹  “I will come back ⁵²  to you again if God wills.” ⁵³  Then ⁵⁴  he set sail from Ephesus,

Kisah Para Rasul 22:15

22:15 because you will be his witness ⁵⁵  to all people ⁵⁶  of what you have seen and heard.

Kisah Para Rasul 23:34

23:34 When the governor ⁵⁷  had read ⁵⁸  the letter, ⁵⁹  he asked ⁶⁰  what province he was from. ⁶¹  When he learned ⁶²  that he was from Cilicia, ⁶³ 

Kisah Para Rasul 26:21

26:21 For this reason the Jews seized me in the temple courts ⁶⁴  and were trying to kill me.

Kisah Para Rasul 27:23

27:23 For last night an angel of the God to whom I belong ⁶⁵  and whom I serve ⁶⁶  came to me ⁶⁷ 

Kisah Para Rasul 28:9

28:9 After this had happened, many of the people on the island who were sick ⁶⁸  also came and were healed. ⁶⁹ 

Kisah Para Rasul 28:16

28:16 When we entered Rome, Paul was allowed to live ⁷⁰  by himself, with the soldier who was guarding him.

[2:43]  ¹ tn Or “Fear.”

[2:43]  ² tn Grk “on every soul” (here “soul” is an idiom for the whole person).

[2:43]  ³ tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.

[4:3]  ⁴ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ⁵ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ⁶ tn Or “prison,” “custody.”

[4:6]  ⁷ sn The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).

[6:6]  ⁸ tn Literally this is a participle in the Greek text (προσευξάμενοι, proseuxamenoi). It could be translated as a finite verb (“and they prayed and placed their hands on them”) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.

[6:6]  sn Who prayed. The prayer indicates their acceptance and commissioning for ministry (cf. Deut 34:9).

[6:6]  ⁹ tn Or “laid.”

[6:8]  ¹⁰ tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.

[7:3]  ¹¹ sn A quotation from Gen 12:1.

[7:22]  ¹² tn Or “instructed.”

[7:22]  ¹³ tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).

[7:39]  ¹⁴ tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.

[7:39]  ¹⁵ tn Or “forefathers”; Grk “fathers.”

[7:39]  ¹⁶ sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.

[7:39]  ¹⁷ sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).

[7:46]  ¹⁸ tn Grk “David, who” The relative pronoun was replaced by the pronoun “he” and a new sentence was begun in the translation at this point to improve the English style.

[7:46]  ¹⁹ tn Or “grace.”

[7:46]  ²⁰ tn Grk “before,” “in the presence of.”

[7:46]  ²¹ tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (Jeurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).

[7:46]  ²² tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).

[7:46]  ²³ tc Some mss read θεῷ (qew, “God”) here, a variant much easier to understand in the context. The reading “God” is supported by א² A C E Ψ 33 1739 Ï lat sy co. The more difficult οἴκῳ (oikw, “house”) is supported by Ì⁷⁴ א* B D H 049 pc. Thus the second reading is preferred both externally because of better ms evidence and internally because it is hard to see how a copyist finding the reading “God” would change it to “house,” while it is easy to see how (given the LXX of Ps 132:5) a copyist might assimilate the reading and change “house” to “God.” However, some scholars think the reading “house” is so difficult as to be unacceptable. Others (like Lachmann and Hort) resorted to conjectural emendation at this point. Others (Ropes) sought an answer in an underlying Aramaic expression. Not everyone thinks the reading “house” is too difficult to be accepted as original (see Lake and Cadbury). A. F. J. Klijn, “Stephen’s Speech – Acts vii.2-53,” NTS 4 (1957): 25-31, compared the idea of a “house within the house of Israel” with the Manual of Discipline from Qumran, a possible parallel that seems to support the reading “house” as authentic. (For the more detailed discussion from which this note was derived, see TCGNT 308-9.)

[8:21]  ²⁴ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ²⁵ tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.

[8:22]  ²⁶ tn Or “and implore the Lord.”

[8:22]  ²⁷ tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[8:28]  ²⁸ tn Grk “and was sitting.” 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.

[8:28]  ²⁹ tn Grk “and was reading.” 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.

[8:28]  sn The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house.

[9:1]  ³⁰ tn Or “Saul, making dire threats.”

[9:1]  ³¹ tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[10:35]  ³² sn See Luke 24:47.

[10:35]  ³³ tn Or “shows reverence for him.”

[10:35]  ³⁴ tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[10:35]  sn Note how faith and response are linked here by the phrase and does what is right.

[11:30]  ³⁵ tn Grk “Judea, which they did.” The relative pronoun was omitted 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.

[11:30]  ³⁶ tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[14:2]  ³⁷ tn Or “who would not believe.”

[14:2]  ³⁸ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[16:6]  ³⁹ sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ⁴⁰ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[16:6]  ⁴¹ tn Or “forbidden.”

[16:6]  ⁴² tn Or “word.”

[16:6]  ⁴³ 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.

[16:28]  ⁴⁴ tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.

[16:28]  ⁴⁵ sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.

[16:29]  ⁴⁶ tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.

[16:29]  ⁴⁷ tn Or “and prostrated himself.”

[16:29]  sn Fell down. The earthquake and the freeing of the prisoners showed that God’s power was present. Such power could only be recognized. The open doors opened the jailer’s heart.

[18:13]  ⁴⁸ tn Or “inciting.”

[18:13]  ⁴⁹ tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.

[18:21]  ⁵⁰ tn Or “but took leave of.”

[18:21]  ⁵¹ tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.

[18:21]  ⁵² tn Or “will return.”

[18:21]  ⁵³ tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.

[18:21]  ⁵⁴ tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.

[22:15]  ⁵⁵ tn Or “a witness to him.”

[22:15]  sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.

[22:15]  ⁵⁶ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[23:34]  ⁵⁷ tn Grk “he”; the referent (the governor) has been specified in the translation for clarity.

[23:34]  ⁵⁸ tn Grk “having read.” The participle ἀναγνούς (anagnou") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ⁵⁹ tn The words “the letter” are not in the Greek text but are implied. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[23:34]  ⁶⁰ tn Grk “and asking.” The participle ἐπερωτήσας (eperwthsa") has been translated as a finite verb and καί (kai) left untranslated due to requirements of contemporary English style.

[23:34]  ⁶¹ sn Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.

[23:34]  ⁶² tn Grk “and learning.” The participle πυθόμενος (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.

[23:34]  ⁶³ sn Cilicia was a province in northeastern Asia Minor.

[26:21]  ⁶⁴ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[27:23]  ⁶⁵ tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.

[27:23]  ⁶⁶ tn Or “worship.”

[27:23]  ⁶⁷ tn Or “stood by me.” BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “approach, come τινί (to) someone…Ac 9:39; 27:23.”

[28:9]  ⁶⁸ tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”

[28:9]  ⁶⁹ sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.

[28:16]  ⁷⁰ tn Or “to stay.”

[28:16]  sn Allowed to live by himself. Paul continued to have a generous prison arrangement (cf. Acts 27:3).