Kisah Para Rasul 4:2

4:2 angry ¹  because they were teaching the people and announcing ²  in Jesus the resurrection of the dead.

Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ³  to all who live in Jerusalem that a notable miraculous sign ⁴  has come about through them, ⁵  and we cannot deny it.

Kisah Para Rasul 5:9

5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!”

Kisah Para Rasul 9:13

9:13 But Ananias replied, ⁶  “Lord, I have heard from many people ⁷  about this man, how much harm he has done to your saints in Jerusalem,

Kisah Para Rasul 10:17

10:17 Now while Peter was puzzling over ⁸  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ⁹  and approached ¹⁰  the gate.

Kisah Para Rasul 13:13

Paul and Barnabas at Pisidian Antioch

13:13 Then Paul and his companions put out to sea ¹¹  from Paphos ¹²  and came to Perga ¹³  in Pamphylia, ¹⁴  but John ¹⁵  left them and returned to Jerusalem. ¹⁶ 

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ¹⁷  all the things God ¹⁸  had done with them, and that he had opened a door ¹⁹  of faith for the Gentiles.

Kisah Para Rasul 16:10

16:10 After Paul ²⁰  saw the vision, we attempted ²¹  immediately to go over to Macedonia, ²²  concluding that God had called ²³  us to proclaim the good news to them.

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ²⁴  as he customarily did, and on three Sabbath days he addressed ²⁵  them from the scriptures,

Kisah Para Rasul 18:16

18:16 Then he had them forced away ²⁶  from the judgment seat. ²⁷ 

Kisah Para Rasul 19:32

19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ²⁸ 

Kisah Para Rasul 20:30

20:30 Even from among your own group ²⁹  men ³⁰  will arise, teaching perversions of the truth ³¹  to draw the disciples away after them.

Kisah Para Rasul 23:12

The Plot to Kill Paul

23:12 When morning came, ³²  the Jews formed ³³  a conspiracy ³⁴  and bound themselves with an oath ³⁵  not to eat or drink anything ³⁶  until they had killed Paul.

[4:2]  ¹ tn Or “greatly annoyed,” “provoked.”

[4:2]  ² tn Or “proclaiming.”

[4:16]  ³ tn Or “evident.”

[4:16]  ⁴ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ⁵ tn Or “has been done by them.”

[9:13]  ⁶ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ⁷ tn The word “people” is not in the Greek text, but is implied.

[10:17]  ⁸ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ⁹ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ¹⁰ tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

[10:17]  sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.

[13:13]  ¹¹ 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]  ¹² sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

[13:13]  ¹³ 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]  ¹⁴ sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  ¹⁵ sn That is, John Mark.

[13:13]  ¹⁶ 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.

[14:27]  ¹⁷ tn Or “announced.”

[14:27]  ¹⁸ 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]  ¹⁹ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[16:10]  ²⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ²¹ tn Grk “sought.”

[16:10]  ²² sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ²³ tn Or “summoned.”

[17:2]  ²⁴ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ²⁵ 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.

[18:16]  ²⁶ tn Grk “driven away,” but this could result in a misunderstanding in English (“driven” as in a cart or wagon?). “Forced away” conveys the idea; Gallio rejected their complaint. In contemporary English terminology the case was “thrown out of court.” The verb ἀπήλασεν (aphlasen) has been translated as a causative since Gallio probably did not perform this action in person, but ordered his aides or officers to remove the plaintiffs.

[18:16]  ²⁷ sn See the note on the term judgment seat in 18:12.

[19:32]  ²⁸ tn Or “had assembled.”

[20:30]  ²⁹ tn Grk “from among yourselves.”

[20:30]  ³⁰ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ³¹ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:30]  sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.

[23:12]  ³² tn Grk “when it was day.”

[23:12]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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.