Kisah Para Rasul 6:7

6:7 The word of God continued to spread, ¹  the number of disciples in Jerusalem ²  increased greatly, and a large group ³  of priests became obedient to the faith.

Kisah Para Rasul 8:7

8:7 For unclean spirits, ⁴  crying with loud shrieks, were coming out of many who were possessed, ⁵  and many paralyzed and lame people were healed.

Kisah Para Rasul 8:25

8:25 So after Peter and John ⁶  had solemnly testified ⁷  and spoken the word of the Lord, ⁸  they started back to Jerusalem, proclaiming ⁹  the good news to many Samaritan villages ¹⁰  as they went. ¹¹ 

Kisah Para Rasul 10:47

10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, ¹²  can he?” ¹³ 

Kisah Para Rasul 11:6

11:6 As I stared ¹⁴  I looked into it and saw four-footed animals of the earth, wild animals, reptiles, ¹⁵  and wild birds. ¹⁶ 

Kisah Para Rasul 13:28

13:28 Though ¹⁷  they found ¹⁸  no basis ¹⁹  for a death sentence, ²⁰  they asked Pilate to have him executed.

Kisah Para Rasul 15:17

15:17 so that the rest of humanity ²¹  may seek the Lord,

namely, ²²  all the Gentiles ²³  I have called to be my own,’ ²⁴  says the Lord, ²⁵  who makes these things

Kisah Para Rasul 23:17

23:17 Paul called ²⁶  one of the centurions ²⁷  and said, “Take this young man to the commanding officer, ²⁸  for he has something to report to him.”

Kisah Para Rasul 24:26

24:26 At the same time he was also hoping that Paul would give him money, ²⁹  and for this reason he sent for Paul ³⁰  as often as possible ³¹  and talked ³²  with him.

Kisah Para Rasul 25:8

25:8 Paul said in his defense, ³³  “I have committed no offense ³⁴  against the Jewish law ³⁵  or against the temple or against Caesar.” ³⁶ 

Kisah Para Rasul 26:25

26:25 But Paul replied, ³⁷  “I have not lost my mind, most excellent Festus, ³⁸  but am speaking ³⁹  true and rational ⁴⁰  words.

[6:7]  ¹ tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.

[6:7]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:7]  ³ tn Grk “a great multitude.”

[6:7]  sn A large group. Many Jews, even some religious leaders, were responding.

[8:7]  ⁴ sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

[8:7]  ⁵ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[8:25]  ⁶ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ⁷ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ⁸ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[8:25]  ⁹ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ¹⁰ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ¹¹ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[10:47]  ¹² tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).

[10:47]  ¹³ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.

[11:6]  ¹⁴ tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[11:6]  ¹⁵ tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.

[11:6]  ¹⁶ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[13:28]  ¹⁷ tn Grk “And though.” 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.

[13:28]  ¹⁸ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ¹⁹ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ²⁰ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[15:17]  ²¹ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ²² tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ²³ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.

[15:17]  ²⁴ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ²⁵ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[23:17]  ²⁶ 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]  ²⁷ sn See the note on the word centurion in 10:1.

[23:17]  ²⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[24:26]  ²⁹ tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.

[24:26]  sn Would give him money. That is, would offer him a bribe in exchange for his release. Such practices were fairly common among Roman officials of the period (Josephus, Ant. 2.12.3 [2.272-274]).

[24:26]  ³⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  ³¹ tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”

[24:26]  ³² tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

[25:8]  ³³ tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”

[25:8]  ³⁴ tn Grk “I have sinned…in nothing.”

[25:8]  ³⁵ tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

[25:8]  sn The Jewish law refers to the law of Moses.

[25:8]  ³⁶ tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

[25:8]  sn Paul’s threefold claim to be innocent with respect to the law…the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6-7). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge.

[26:25]  ³⁷ tn Grk “said.”

[26:25]  ³⁸ sn See the note on Porcius Festus in 24:27.

[26:25]  ³⁹ tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”

[26:25]  ⁴⁰ tn BDAG 987 s.v. σωφροσύνη 1 has “gener. soundness of mind, reasonableness, rationality…ἀληθείας καὶ σωφροσύνης ῥήματα true and rational words (opp. μαίνομαι) Ac 26:25.”