Kisah Para Rasul 2:47

2:47 praising God and having the good will ¹  of all the people. And the Lord was adding to their number every day ²  those who were being saved.

Kisah Para Rasul 5:16

5:16 A crowd of people from the towns around Jerusalem ³  also came together, bringing the sick and those troubled by unclean spirits. ⁴  They ⁵  were all ⁶  being healed.

Kisah Para Rasul 9:8

9:8 So Saul got up from the ground, but although his eyes were open, ⁷  he could see nothing. ⁸  Leading him by the hand, his companions ⁹  brought him into Damascus.

Kisah Para Rasul 9:11

9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ¹⁰  and at Judas’ house look for a man from Tarsus named Saul. For he is praying,

Kisah Para Rasul 10:24

10:24 The following day ¹¹  he entered Caesarea. ¹²  Now Cornelius was waiting anxiously ¹³  for them and had called together his relatives and close friends.

Kisah Para Rasul 13:13-14

Paul and Barnabas at Pisidian Antioch

13:13 Then Paul and his companions put out to sea ¹⁴  from Paphos ¹⁵  and came to Perga ¹⁶  in Pamphylia, ¹⁷  but John ¹⁸  left them and returned to Jerusalem. ¹⁹  13:14 Moving on from ²⁰  Perga, ²¹  they arrived at Pisidian Antioch, ²²  and on the Sabbath day they went into ²³  the synagogue ²⁴  and sat down.

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ²⁵  all the things God ²⁶  had done with them, and that he had opened a door ²⁷  of faith for the Gentiles.

Kisah Para Rasul 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ²⁸  and began to teach the brothers, “Unless you are circumcised ²⁹  according to the custom of Moses, you cannot be saved.”

Kisah Para Rasul 15:4

15:4 When they arrived in Jerusalem, they were received ³⁰  by the church and the apostles and the elders, and they reported ³¹  all the things God had done with them. ³² 

Kisah Para Rasul 16:19

16:19 But when her owners ³³  saw their hope of profit ³⁴  was gone, they seized ³⁵  Paul and Silas and dragged ³⁶  them into the marketplace before the authorities.

Kisah Para Rasul 16:40--17:1

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 ³⁷  departed.

Paul and Silas at Thessalonica

17:1 After they traveled through ³⁸  Amphipolis ³⁹  and Apollonia, ⁴⁰  they came to Thessalonica, ⁴¹  where there was a Jewish synagogue. ⁴² 

Kisah Para Rasul 17:4

17:4 Some of them were persuaded ⁴³  and joined Paul and Silas, along with a large group ⁴⁴  of God-fearing Greeks ⁴⁵  and quite a few ⁴⁶  prominent women.

Kisah Para Rasul 17:11

17:11 These Jews ⁴⁷  were more open-minded ⁴⁸  than those in Thessalonica, ⁴⁹  for they eagerly ⁵⁰  received ⁵¹  the message, examining ⁵²  the scriptures carefully every day ⁵³  to see if these things were so.

Kisah Para Rasul 18:24

Apollos Begins His Ministry

18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. ⁵⁴  He was an eloquent speaker, ⁵⁵  well-versed ⁵⁶  in the scriptures.

Kisah Para Rasul 19:17

19:17 This became known to all who lived in Ephesus, ⁵⁷  both Jews and Greeks; fear came over ⁵⁸  them all, and the name of the Lord Jesus was praised. ⁵⁹ 

Kisah Para Rasul 19:24

19:24 For a man named Demetrius, a silversmith who made silver shrines ⁶⁰  of Artemis, ⁶¹  brought a great deal ⁶²  of business ⁶³  to the craftsmen.

Kisah Para Rasul 23:11

23:11 The following night the Lord ⁶⁴  stood near ⁶⁵  Paul ⁶⁶  and said, “Have courage, ⁶⁷  for just as you have testified about me in Jerusalem, ⁶⁸  so you must also testify in Rome.” ⁶⁹ 

Kisah Para Rasul 26:4

26:4 Now all the Jews know the way I lived ⁷⁰  from my youth, spending my life from the beginning among my own people ⁷¹  and in Jerusalem. ⁷² 

Kisah Para Rasul 27:2

27:2 We went on board ⁷³  a ship from Adramyttium ⁷⁴  that was about to sail to various ports ⁷⁵  along the coast of the province of Asia ⁷⁶  and put out to sea, ⁷⁷  accompanied by Aristarchus, a Macedonian ⁷⁸  from Thessalonica. ⁷⁹ 

[2:47]  ¹ tn Or “the favor.”

[2:47]  ² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[5:16]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ⁴ sn Unclean spirits refers to evil spirits.

[5:16]  ⁵ tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.

[5:16]  ⁶ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[9:8]  ⁷ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ⁸ sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ⁹ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:11]  ¹⁰ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[10:24]  ¹¹ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

[10:24]  ¹² sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:24]  ¹³ tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

[13:13]  ¹⁴ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[13:13]  ¹⁵ sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

[13:13]  ¹⁶ sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).

[13:13]  ¹⁷ sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  ¹⁸ sn That is, John Mark.

[13:13]  ¹⁹ sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).

[13:13]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:14]  ²⁰ tn Or “Passing by.”

[13:14]  ²¹ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ²² tn Or “at Antioch in Pisidia.”

[13:14]  sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.

[13:14]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[13:14]  ²³ tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:14]  ²⁴ sn See the note on synagogue in 6:9.

[14:27]  ²⁵ tn Or “announced.”

[14:27]  ²⁶ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ²⁷ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[15:1]  ²⁸ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ²⁹ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:1]  sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

[15:4]  ³⁰ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ³¹ tn Or “announced.”

[15:4]  ³² tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[16:19]  ³³ tn Or “masters.”

[16:19]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[16:40]  ³⁷ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:1]  ³⁸ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ³⁹ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ⁴⁰ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ⁴¹ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ⁴² sn See the note on synagogue in 6:9.

[17:4]  ⁴³ tn Or “convinced.”

[17:4]  ⁴⁴ tn Or “a large crowd.”

[17:4]  ⁴⁵ tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ⁴⁶ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:11]  ⁴⁷ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ⁴⁸ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ⁴⁹ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ⁵⁰ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁵¹ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ⁵² tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁵³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[18:24]  ⁵⁴ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:24]  ⁵⁵ tn Or “was a learned man.” In this verse λόγιος (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (L&N 33.32), or it can refer to the person who has acquired a large part of the intellectual heritage of a given culture (“learned” or “cultured,” L&N 27.20, see also BDAG 598 s.v. λόγιος which lists both meanings as possible here). The description of Apollos’ fervent speaking in the following verses, as well as implications from 1 Cor 1-4, where Paul apparently compares his style and speaking ability with that of Apollos, suggests that eloquent speaking ability or formal rhetorical skill are in view here. This clause has been moved from its order in the Greek text (Grk “a certain Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus, who was powerful in the scriptures”) and paired with the last element (“powerful in the scriptures”) due to the demands of clarity and contemporary English style.

[18:24]  ⁵⁶ tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”

[19:17]  ⁵⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ⁵⁸ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ⁵⁹ tn Or “exalted.”

[19:24]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² tn Grk “brought not a little business” (an idiom).

[19:24]  ⁶³ 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.

[23:11]  ⁶⁴ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ⁶⁵ 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]  ⁶⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ⁶⁷ tn Or “Do not be afraid.”

[23:11]  ⁶⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ⁶⁹ 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.

[26:4]  ⁷⁰ tn Grk “my manner of life.”

[26:4]  ⁷¹ tn Or “nation.”

[26:4]  ⁷² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[27:2]  ⁷³ tn Grk “Going on board.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[27:2]  ⁷⁴ sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.

[27:2]  ⁷⁵ tn Grk “places.”

[27:2]  ⁷⁶ 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.

[27:2]  ⁷⁷ tn BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:2]  sn Although not explicitly stated, the ship put out to sea from the port of Caesarea (where the previous events had taken place (cf. 25:13) and then sailed along the Asiatic coast (the first stop was Sidon, v. 3).

[27:2]  ⁷⁸ sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.

[27:2]  ⁷⁹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.