Kisah Para Rasul 3:7

3:7 Then ¹  Peter ²  took hold ³  of him by the right hand and raised him up, and at once the man’s ⁴  feet and ankles were made strong. ⁵ 

Kisah Para Rasul 4:7

4:7 After ⁶  making Peter and John ⁷  stand in their midst, they began to inquire, “By what power or by what name ⁸  did you do this?”

Kisah Para Rasul 7:58

7:58 When ⁹  they had driven him out of the city, they began to stone him, ¹⁰  and the witnesses laid their cloaks ¹¹  at the feet of a young man named Saul.

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 8:40

8:40 Philip, however, found himself ¹⁵  at Azotus, ¹⁶  and as he passed through the area, ¹⁷  he proclaimed the good news ¹⁸  to all the towns ¹⁹  until he came to Caesarea. ²⁰ 

Kisah Para Rasul 10:36

10:36 You know ²¹  the message ²²  he sent to the people ²³  of Israel, proclaiming the good news of peace ²⁴  through ²⁵  Jesus Christ ²⁶  (he is Lord ²⁷  of all) –

Kisah Para Rasul 11:20

11:20 But there were some men from Cyprus ²⁸  and Cyrene ²⁹  among them who came ³⁰  to Antioch ³¹  and began to speak to the Greeks ³²  too, proclaiming the good news of the Lord Jesus.

Kisah Para Rasul 13:50

13:50 But the Jews incited ³³  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 ³⁴  of their region.

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ³⁵  They replied, ³⁶  “No, we have not even ³⁷  heard that there is a Holy Spirit.”

Kisah Para Rasul 19:29

19:29 The ³⁸  city was filled with the uproar, ³⁹  and the crowd ⁴⁰  rushed to the theater ⁴¹  together, ⁴²  dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions.

Kisah Para Rasul 23:12

The Plot to Kill Paul

23:12 When morning came, ⁴³  the Jews formed ⁴⁴  a conspiracy ⁴⁵  and bound themselves with an oath ⁴⁶  not to eat or drink anything ⁴⁷  until they had killed Paul.

Kisah Para Rasul 25:7

25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ⁴⁸  bringing many serious ⁴⁹  charges that they were not able to prove. ⁵⁰ 

Kisah Para Rasul 28:13

28:13 From there we cast off ⁵¹  and arrived at Rhegium, ⁵²  and after one day a south wind sprang up ⁵³  and on the second day we came to Puteoli. ⁵⁴ 

[3:7]  ¹ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ² tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ³ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ⁴ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ⁵ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[4:7]  ⁶ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ⁷ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ⁸ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[7:58]  ⁹ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:58]  ¹⁰ sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.

[7:58]  ¹¹ tn Or “outer garments.”

[7:58]  sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[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.”

[8:40]  ¹⁵ tn Or “appeared.”

[8:40]  ¹⁶ sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ¹⁷ tn The words “the area” are not in the Greek text but are implied.

[8:40]  ¹⁸ tn Or “he preached the gospel.”

[8:40]  ¹⁹ tn Or “cities.”

[8:40]  ²⁰ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[8:40]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:36]  ²¹ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ²² tn Grk “the word.”

[10:36]  ²³ tn Grk “to the sons.”

[10:36]  ²⁴ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ²⁵ tn Or “by.”

[10:36]  ²⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ²⁷ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[11:20]  ²⁸ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ²⁹ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ³⁰ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ³¹ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ³² sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[13:50]  ³³ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ³⁴ 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).

[19:2]  ³⁵ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ³⁶ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ³⁷ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[19:29]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ⁴¹ 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]  ⁴² tn Grk “to the theater with one accord.”

[23:12]  ⁴³ tn Grk “when it was day.”

[23:12]  ⁴⁴ tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

[23:12]  ⁴⁵ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

[23:12]  ⁴⁶ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[23:12]  ⁴⁷ tn The word “anything” 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.

[25:7]  ⁴⁸ tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ⁴⁹ tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ⁵⁰ tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[28:13]  ⁵¹ 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]  ⁵² sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.

[28:13]  ⁵³ 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]  ⁵⁴ 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.