Kisah Para Rasul 10:2

10:2 He ¹  was a devout, God-fearing man, ²  as was all his household; he did many acts of charity for the people ³  and prayed to God regularly.

Kisah Para Rasul 11:14

11:14 who will speak a message ⁴  to you by which you and your entire household will be saved.’

Kisah Para Rasul 16:15

16:15 After she and her household were baptized, she urged us, ⁵  “If ⁶  you consider me to be a believer in the Lord, ⁷  come and stay in my house.” And she persuaded ⁸  us.

Kisah Para Rasul 16:31-34

16:31 They replied, ⁹  “Believe ¹⁰  in the Lord Jesus ¹¹  and you will be saved, you and your household.” 16:32 Then ¹²  they spoke the word of the Lord ¹³  to him, along with all those who were in his house. 16:33 At ¹⁴  that hour of the night he took them ¹⁵  and washed their wounds; ¹⁶  then ¹⁷  he and all his family ¹⁸  were baptized right away. ¹⁹  16:34 The jailer ²⁰  brought them into his house and set food ²¹  before them, and he rejoiced greatly ²²  that he had come to believe ²³  in God, together with his entire household. ²⁴ 

Kisah Para Rasul 18:8

18:8 Crispus, the president of the synagogue, ²⁵  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ²⁶  believed and were baptized.

[10:2]  ¹ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ² sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ³ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[11:14]  ⁴ tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.

[16:15]  ⁵ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ⁶ tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ⁷ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ⁸ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[16:31]  ⁹ tn Grk “said.”

[16:31]  ¹⁰ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ¹¹ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[16:32]  ¹² tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ¹³ 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 8:25; 13:44, 48, 49; 15:35, 36; 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.

[16:33]  ¹⁴ tn Grk “And at.” 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.

[16:33]  ¹⁵ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ¹⁶ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ¹⁸ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ¹⁹ tn Or “immediately.”

[16:34]  ²⁰ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ²¹ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ²² tn Or “he was overjoyed.”

[16:34]  ²³ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ²⁴ tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.

[18:8]  ²⁵ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ²⁶ tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.