Kisah Para Rasul 4:23

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ¹  went to their fellow believers ²  and reported everything the high priests and the elders had said to them.

Kisah Para Rasul 5:32

5:32 And we are witnesses of these events, ³  and so is the Holy Spirit whom God has given to those who obey ⁴  him.”

Kisah Para Rasul 7:19

7:19 This was the one who exploited ⁵  our people ⁶  and was cruel to our ancestors, ⁷  forcing them to abandon ⁸  their infants so they would die. ⁹ 

Kisah Para Rasul 7:58

7:58 When ¹⁰  they had driven him out of the city, they began to stone him, ¹¹  and the witnesses laid their cloaks ¹²  at the feet of a young man named Saul.

Kisah Para Rasul 10:3

10:3 About three o’clock one afternoon ¹³  he saw clearly in a vision an angel of God ¹⁴  who came in ¹⁵  and said to him, “Cornelius.”

Kisah Para Rasul 11:23

11:23 When ¹⁶  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ¹⁷  to the Lord with devoted hearts, ¹⁸ 

Kisah Para Rasul 12:3

12:3 When he saw that this pleased the Jews, ¹⁹  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ²⁰ 

Kisah Para Rasul 12:8

12:8 The angel said to him, “Fasten your belt ²¹  and put on your sandals.” Peter ²²  did so. Then the angel ²³  said to him, “Put on your cloak ²⁴  and follow me.”

Kisah Para Rasul 16:19

16:19 But when her owners ²⁵  saw their hope of profit ²⁶  was gone, they seized ²⁷  Paul and Silas and dragged ²⁸  them into the marketplace before the authorities.

Kisah Para Rasul 17:27

17:27 so that they would search for God and perhaps grope around ²⁹  for him and find him, ³⁰  though he is ³¹  not far from each one of us.

Kisah Para Rasul 21:30

21:30 The whole city was stirred up, ³²  and the people rushed together. ³³  They seized ³⁴  Paul and dragged him out of the temple courts, ³⁵  and immediately the doors were shut.

Kisah Para Rasul 21:33

21:33 Then the commanding officer ³⁶  came up and arrested ³⁷  him and ordered him to be tied up with two chains; ³⁸  he ³⁹  then asked who he was and what ⁴⁰  he had done.

Kisah Para Rasul 22:19

22:19 I replied, ⁴¹  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ⁴²  who believed in you.

Kisah Para Rasul 22:26

22:26 When the centurion ⁴³  heard this, ⁴⁴  he went to the commanding officer ⁴⁵  and reported it, ⁴⁶  saying, “What are you about to do? ⁴⁷  For this man is a Roman citizen.” ⁴⁸ 

Kisah Para Rasul 24:12

24:12 They did not find me arguing ⁴⁹  with anyone or stirring up a crowd ⁵⁰  in the temple courts ⁵¹  or in the synagogues ⁵²  or throughout the city, ⁵³ 

Kisah Para Rasul 25:3

25:3 Requesting him to do them a favor against Paul, ⁵⁴  they urged Festus ⁵⁵  to summon him to Jerusalem, planning an ambush ⁵⁶  to kill him along the way.

Kisah Para Rasul 25:21

25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ⁵⁷  I ordered him to be kept under guard until I could send him to Caesar.” ⁵⁸ 

Kisah Para Rasul 26:6

26:6 And now I stand here on trial ⁵⁹  because of my hope in the promise made by God to our ancestors, ⁶⁰ 

[4:23]  ¹ 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]  ² 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.

[5:32]  ³ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ⁴ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[7:19]  ⁵ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ⁶ tn Or “race.”

[7:19]  ⁷ tn Or “forefathers”; Grk “fathers.”

[7:19]  ⁸ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ⁹ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[7:58]  ¹⁰ 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]  ¹¹ 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]  ¹² 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).

[10:3]  ¹³ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ¹⁴ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[10:3]  ¹⁵ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[11:23]  ¹⁶ tn Grk “Antioch, who when.” 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.

[11:23]  ¹⁷ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

[11:23]  sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).

[11:23]  ¹⁸ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[12:3]  ¹⁹ 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]  ²⁰ sn This is a parenthetical note by the author.

[12:8]  ²¹ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ²² tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ²³ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ²⁴ tn Or “outer garment.”

[16:19]  ²⁵ tn Or “masters.”

[16:19]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[17:27]  ²⁹ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ³⁰ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ³¹ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[21:30]  ³² tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ³³ tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

[21:30]  ³⁴ tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.

[21:30]  ³⁵ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[21:33]  ³⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33]  ³⁷ tn Grk “seized.”

[21:33]  ³⁸ tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33]  ³⁹ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

[21:33]  ⁴⁰ tn Grk “and what it is”; this has been simplified to “what.”

[22:19]  ⁴¹ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ⁴² tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.

[22:26]  ⁴³ sn See the note on the word centurion in 10:1.

[22:26]  ⁴⁴ 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]  ⁴⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn The word “citizen” is supplied here for emphasis and clarity.

[24:12]  ⁴⁹ tn Or “disputing,” “conducting a heated discussion.”

[24:12]  ⁵⁰ tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

[24:12]  ⁵¹ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[24:12]  ⁵² sn See the note on synagogue in 6:9.

[24:12]  ⁵³ sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.

[25:3]  ⁵⁴ tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3]  ⁵⁵ tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3]  ⁵⁶ sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

[25:21]  ⁵⁷ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”

[25:21]  ⁵⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:6]  ⁵⁹ tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  ⁶⁰ tn Or “forefathers”; Grk “fathers.”