Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ¹  the former ²  account, ³  Theophilus, ⁴  about all that Jesus began to do and teach

Kisah Para Rasul 2:10

2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ⁵  and visitors from Rome, ⁶ 

Kisah Para Rasul 2:28

2:28 You have made known to me the paths of life;

you will make me full of joy with your presence.’ ⁷ 

Kisah Para Rasul 4:3

4:3 So ⁸  they seized ⁹  them and put them in jail ¹⁰  until the next day (for it was already evening).

Kisah Para Rasul 4:36

4:36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), ¹¹ 

Kisah Para Rasul 6:15

6:15 All ¹²  who were sitting in the council ¹³  looked intently at Stephen ¹⁴  and saw his face was like the face of an angel. ¹⁵ 

Kisah Para Rasul 7:9

7:9 The ¹⁶  patriarchs, because they were jealous of Joseph, sold ¹⁷  him into Egypt. But ¹⁸  God was with him,

Kisah Para Rasul 8:19

8:19 saying, “Give me this power ¹⁹  too, so that everyone I place my hands on may receive the Holy Spirit.”

Kisah Para Rasul 9:3

9:3 As he was going along, approaching ²⁰  Damascus, suddenly a light from heaven flashed ²¹  around him.

Kisah Para Rasul 9:7

9:7 (Now the men ²²  who were traveling with him stood there speechless, ²³  because they heard the voice but saw no one.) ²⁴ 

Kisah Para Rasul 9:24

9:24 but Saul learned of their plot against him. ²⁵  They were also watching ²⁶  the city gates ²⁷  day and night so that they could kill him.

Kisah Para Rasul 11:30

11:30 They did so, ²⁸  sending their financial aid ²⁹  to the elders by Barnabas and Saul.

Kisah Para Rasul 13:4

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ³⁰  sent out by the Holy Spirit, went down to Seleucia, ³¹  and from there they sailed to Cyprus. ³² 

Kisah Para Rasul 13:40

13:40 Watch out, ³³  then, that what is spoken about by ³⁴  the prophets does not happen to you:

Kisah Para Rasul 13:44

13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. ³⁵ 

Kisah Para Rasul 13:51

13:51 So after they shook ³⁶  the dust off their feet ³⁷  in protest against them, they went to Iconium. ³⁸ 

Kisah Para Rasul 14:10

14:10 he said with a loud voice, “Stand upright on your feet.” ³⁹  And the man ⁴⁰  leaped up and began walking. ⁴¹ 

Kisah Para Rasul 15:32

15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. ⁴² 

Kisah Para Rasul 20:26

20:26 Therefore I declare ⁴³  to you today that I am innocent ⁴⁴  of the blood of you all. ⁴⁵ 

Kisah Para Rasul 24:9

24:9 The Jews also joined in the verbal attack, ⁴⁶  claiming ⁴⁷  that these things were true.

Kisah Para Rasul 27:18

27:18 The next day, because we were violently battered by the storm, ⁴⁸  they began throwing the cargo overboard, ⁴⁹ 

[1:1]  ¹ tn Or “produced,” Grk “made.”

[1:1]  ² tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ³ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ⁴ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[2:10]  ⁵ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ⁶ map For location see JP4 A1.

[2:28]  ⁷ sn A quotation from Ps 16:8-11.

[4:3]  ⁸ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ⁹ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ¹⁰ tn Or “prison,” “custody.”

[4:36]  ¹¹ sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.

[6:15]  ¹² tn Grk “And all.” 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.

[6:15]  ¹³ tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:15]  ¹⁴ tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.

[6:15]  ¹⁵ sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.

[7:9]  ¹⁶ tn Grk “And the.” 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.

[7:9]  ¹⁷ tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.

[7:9]  ¹⁸ tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.

[8:19]  ¹⁹ tn Or “ability”; Grk “authority.”

[9:3]  ²⁰ tn Grk “As he was going along, it happened that when he was approaching.” The 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.

[9:3]  ²¹ tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.

[9:7]  ²² tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ²³ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ²⁴ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:24]  ²⁵ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ²⁶ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ²⁷ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[11:30]  ²⁸ tn Grk “Judea, which they did.” 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.

[11:30]  ²⁹ tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:4]  ³⁰ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ³¹ sn Seleucia was the port city of Antioch in Syria.

[13:4]  ³² sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[13:40]  ³³ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  ³⁴ tn Or “in.”

[13:44]  ³⁵ tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

[13:44]  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 vv. 48 and 49; Acts 8:25; 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.

[13:51]  ³⁶ tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).

[13:51]  ³⁷ sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.

[13:51]  ³⁸ sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.

[14:10]  ³⁹ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ⁴⁰ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ⁴¹ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[15:32]  ⁴² tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.

[20:26]  ⁴³ tn Or “testify.”

[20:26]  ⁴⁴ tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.

[20:26]  ⁴⁵ tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.

[24:9]  ⁴⁶ tn Grk “joined in the attack,” but the adjective “verbal” has been supplied to clarify that this was not another physical assault on Paul. The verb is another NT hapax legomenon (BDAG 969 s.v. συνεπιτίθημι).

[24:9]  ⁴⁷ tn Or “asserting” (BDAG 1050 s.v. φάσκω).

[27:18]  ⁴⁸ tn BDAG 980 s.v. σφόδρῶς states, “very much, greatly, violently…σφ. χειμάζεσθαι be violently beaten by a storm Ac 27:18.”

[27:18]  ⁴⁹ tn Or “jettisoning [the cargo]” (a nautical technical term). The words “the cargo” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[27:18]  sn The desperation of the sailors in throwing the cargo overboard is reminiscent of Jonah 1:5. At this point they were only concerned with saving themselves.