Kisah Para Rasul 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ¹  by which we must ²  be saved.”

Kisah Para Rasul 4:23

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ³  went to their fellow believers ⁴  and reported everything the high priests and the elders had said to them.

Kisah Para Rasul 5:40

5:40 and they summoned the apostles and had them beaten. ⁵  Then ⁶  they ordered them not to speak in the name of Jesus and released them.

Kisah Para Rasul 12:3

12:3 When he saw that this pleased the Jews, ⁷  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ⁸ 

Kisah Para Rasul 14:20

14:20 But after the disciples had surrounded him, he got up and went back ⁹  into the city. On ¹⁰  the next day he left with Barnabas for Derbe. ¹¹ 

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ¹²  all the things God ¹³  had done with them, and that he had opened a door ¹⁴  of faith for the Gentiles.

Kisah Para Rasul 16:38

16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas ¹⁵  were Roman citizens ¹⁶ 

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ¹⁷  as he customarily did, and on three Sabbath days he addressed ¹⁸  them from the scriptures,

Kisah Para Rasul 18:10

18:10 because I am with you, and no one will assault ¹⁹  you to harm ²⁰  you, because I have many people in this city.”

Kisah Para Rasul 19:1

Disciples of John the Baptist at Ephesus

19:1 While ²¹  Apollos was in Corinth, ²²  Paul went through the inland ²³  regions ²⁴  and came to Ephesus. ²⁵  He ²⁶  found some disciples there ²⁷ 

Kisah Para Rasul 20:20

20:20 You know that I did not hold back from proclaiming ²⁸  to you anything that would be helpful, ²⁹  and from teaching you publicly ³⁰  and from house to house,

Kisah Para Rasul 22:11

22:11 Since I could not see because of ³¹  the brilliance ³²  of that light, I came to Damascus led by the hand of ³³  those who were with me.

Kisah Para Rasul 22:26

22:26 When the centurion ³⁴  heard this, ³⁵  he went to the commanding officer ³⁶  and reported it, ³⁷  saying, “What are you about to do? ³⁸  For this man is a Roman citizen.” ³⁹ 

Kisah Para Rasul 23:17

23:17 Paul called ⁴⁰  one of the centurions ⁴¹  and said, “Take this young man to the commanding officer, ⁴²  for he has something to report to him.”

Kisah Para Rasul 24:15

24:15 I have ⁴³  a hope in God (a hope ⁴⁴  that ⁴⁵  these men ⁴⁶  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ⁴⁷ 

Kisah Para Rasul 24:23

24:23 He ordered the centurion ⁴⁸  to guard Paul, ⁴⁹  but to let him have some freedom, ⁵⁰  and not to prevent any of his friends ⁵¹  from meeting his needs. ⁵² 

Kisah Para Rasul 24:27

24:27 After two years ⁵³  had passed, Porcius Festus ⁵⁴  succeeded Felix, ⁵⁵  and because he wanted to do the Jews a favor, Felix left Paul in prison. ⁵⁶ 

Kisah Para Rasul 27:3

27:3 The next day we put in ⁵⁷  at Sidon, ⁵⁸  and Julius, treating Paul kindly, ⁵⁹  allowed him to go to his friends so they could provide him with what he needed. 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 

[4:12]  ¹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ² sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:23]  ³ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ⁴ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[5:40]  ⁵ sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.

[5:40]  ⁶ tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.

[12:3]  ⁷ tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.

[12:3]  ⁸ sn This is a parenthetical note by the author.

[14:20]  ⁹ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ¹⁰ tn Grk “And on.” 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.

[14:20]  ¹¹ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

[14:20]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:27]  ¹² tn Or “announced.”

[14:27]  ¹³ 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]  ¹⁴ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[16:38]  ¹⁵ tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ¹⁶ sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.

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

[17:2]  ¹⁸ 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.

[18:10]  ¹⁹ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ²⁰ tn Or “injure.”

[19:1]  ²¹ tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1]  ²² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ²³ tn Or “interior.”

[19:1]  ²⁴ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ²⁵ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ²⁶ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ²⁷ tn The word “there” is not in the Greek text but is implied.

[20:20]  ²⁸ tn Or “declaring.”

[20:20]  ²⁹ tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ³⁰ tn Or “openly.”

[22:11]  ³¹ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

[22:11]  ³² tn Or “brightness”; Grk “glory.”

[22:11]  ³³ tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:26]  ³⁴ sn See the note on the word centurion in 10:1.

[22:26]  ³⁵ tn The word “this” 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.

[22:26]  ³⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ³⁷ tn The word “it” 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.

[22:26]  ³⁸ tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”

[22:26]  ³⁹ tn The word “citizen” is supplied here for emphasis and clarity.

[23:17]  ⁴⁰ tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:17]  ⁴¹ sn See the note on the word centurion in 10:1.

[23:17]  ⁴² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[24:15]  ⁴³ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ⁴⁴ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ⁴⁵ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ⁴⁶ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ⁴⁷ tn Or “the unjust.”

[24:15]  sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).

[24:23]  ⁴⁸ sn See the note on the word centurion in 10:1.

[24:23]  ⁴⁹ tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ⁵⁰ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ⁵¹ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ⁵² tn Grk “from serving him.”

[24:27]  ⁵³ tn Grk “After a two-year period.”

[24:27]  ⁵⁴ sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

[24:27]  ⁵⁵ tn Grk “Felix received as successor Porcius Festus.”

[24:27]  sn See the note on Felix in 23:26.

[24:27]  ⁵⁶ tn Grk “left Paul imprisoned.”

[24:27]  sn Felix left Paul in prison. Luke makes the point that politics got in the way of justice here; keeping Paul in prison was a political favor to the Jews.

[27:3]  ⁵⁷ tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Σιδῶνα Ac 27:3.”

[27:3]  ⁵⁸ sn Sidon is another seaport 75 mi (120 km) north of Caesarea.

[27:3]  map For location see Map1 A1; JP3 F3; JP4 F3.

[27:3]  ⁵⁹ tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”

[27:3]  sn Treating Paul kindly. Paul’s treatment followed the pattern of the earlier imprisonment (cf. Acts 24:23).

[27:3]  ⁶⁰ tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.

[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.