Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ¹  after he had given orders ²  by ³  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 1:21

1:21 Thus one of the men ⁴  who have accompanied us during all the time the Lord Jesus associated with ⁵  us,

Kisah Para Rasul 2:38

2:38 Peter said to them, “Repent, and each one of you be baptized ⁶  in the name of Jesus Christ ⁷  for ⁸  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ⁹ 

Kisah Para Rasul 3:21

3:21 This one ¹⁰  heaven must ¹¹  receive until the time all things are restored, ¹²  which God declared ¹³  from times long ago ¹⁴  through his holy prophets.

Kisah Para Rasul 3:26

3:26 God raised up ¹⁵  his servant and sent him first to you, to bless you by turning ¹⁶  each one of you from your iniquities.” ¹⁷ 

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 7:7

7:7 But I will punish ¹⁸  the nation they serve as slaves,’ said God, ‘and after these things they will come out of there ¹⁹  and worship ²⁰  me in this place.’ ²¹ 

Kisah Para Rasul 7:16

7:16 and their bones ²²  were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money ²³  from the sons of Hamor in Shechem.

Kisah Para Rasul 7:40

7:40 saying to Aaron, ‘Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt ²⁴  – we do not know what has happened to him!’ ²⁵ 

Kisah Para Rasul 9:41

9:41 He gave ²⁶  her his hand and helped her get up. Then he called ²⁷  the saints and widows and presented her alive.

Kisah Para Rasul 10:41

10:41 not by all the people, but by us, the witnesses God had already chosen, ²⁸  who ate and drank ²⁹  with him after he rose from the dead.

Kisah Para Rasul 13:33

13:33 that this promise ³⁰  God has fulfilled to us, their children, by raising ³¹  Jesus, as also it is written in the second psalm, ‘You are my Son; ³²  today I have fathered you.’ ³³ 

Kisah Para Rasul 15:12

15:12 The whole group kept quiet ³⁴  and listened to Barnabas and Paul while they explained all the miraculous signs ³⁵  and wonders God had done among the Gentiles through them.

Kisah Para Rasul 16:40

16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then ³⁶  departed.

Kisah Para Rasul 17:32

17:32 Now when they heard about ³⁷  the resurrection from the dead, some began to scoff, ³⁸  but others said, “We will hear you again about this.”

Kisah Para Rasul 19:21

A Riot in Ephesus

19:21 Now after all these things had taken place, ³⁹  Paul resolved ⁴⁰  to go to Jerusalem, ⁴¹  passing through Macedonia ⁴²  and Achaia. ⁴³  He said, ⁴⁴  “After I have been there, I must also see Rome.” ⁴⁵ 

Kisah Para Rasul 20:10

20:10 But Paul went down, ⁴⁶  threw himself ⁴⁷  on the young man, ⁴⁸  put his arms around him, ⁴⁹  and said, “Do not be distressed, for he is still alive!” ⁵⁰ 

Kisah Para Rasul 20:21

20:21 testifying ⁵¹  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ⁵² 

Kisah Para Rasul 22:12

22:12 A man named Ananias, ⁵³  a devout man according to the law, ⁵⁴  well spoken of by all the Jews who live there, ⁵⁵ 

Kisah Para Rasul 23:8

23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ⁵⁶ 

Kisah Para Rasul 24:23

24:23 He ordered the centurion ⁵⁷  to guard Paul, ⁵⁸  but to let him have some freedom, ⁵⁹  and not to prevent any of his friends ⁶⁰  from meeting his needs. ⁶¹ 

Kisah Para Rasul 25:21

25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ⁶²  I ordered him to be kept under guard until I could send him to Caesar.” ⁶³ 

Kisah Para Rasul 26:23

26:23 that ⁶⁴  the Christ ⁶⁵  was to suffer and be the first to rise from the dead, to proclaim light both to our people ⁶⁶  and to the Gentiles.” ⁶⁷ 

[1:2]  ¹ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ² tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ³ tn Or “through.”

[1:21]  ⁴ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ⁵ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[2:38]  ⁶ tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

[2:38]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:38]  sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.

[2:38]  ⁸ tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

[2:38]  ⁹ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[3:21]  ¹⁰ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ¹¹ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ¹² tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ¹³ tn Or “spoke.”

[3:21]  ¹⁴ tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[3:26]  ¹⁵ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ¹⁶ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ¹⁷ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[7:7]  ¹⁸ tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”

[7:7]  ¹⁹ tn The words “of there” are not in the Greek text, but are implied.

[7:7]  sn A quotation from Gen 15:14.

[7:7]  ²⁰ tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

[7:7]  ²¹ sn An allusion to Exod 3:12.

[7:16]  ²² tn “and they.”

[7:16]  ²³ sn See Gen 49:29-32.

[7:40]  ²⁴ tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:40]  ²⁵ sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.

[9:41]  ²⁶ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ²⁷ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[10:41]  ²⁸ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ²⁹ sn Ate and drank. See Luke 24:35-49.

[13:33]  ³⁰ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

[13:33]  ³¹ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

[13:33]  ³² sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ³³ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:33]  sn A quotation from Ps 2:7.

[15:12]  ³⁴ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ³⁵ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[16:40]  ³⁶ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:32]  ³⁷ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ³⁸ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[19:21]  ³⁹ tn Grk “all these things had been fulfilled.”

[19:21]  ⁴⁰ tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21]  ⁴¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ⁴² sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ⁴³ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ⁴⁴ tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21]  ⁴⁵ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:21]  map For location see JP4 A1.

[20:10]  ⁴⁶ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ⁴⁷ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ⁴⁸ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ⁴⁹ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ⁵⁰ tn Grk “for his life is in him” (an idiom).

[20:21]  ⁵¹ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ⁵² tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:21]  sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.

[22:12]  ⁵³ tn Grk “a certain Ananias.”

[22:12]  ⁵⁴ sn The law refers to the law of Moses.

[22:12]  ⁵⁵ tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”

[23:8]  ⁵⁶ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

[23:8]  sn This is a parenthetical note by the author.

[24:23]  ⁵⁷ sn See the note on the word centurion in 10:1.

[24:23]  ⁵⁸ tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ⁵⁹ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ⁶⁰ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ⁶¹ tn Grk “from serving him.”

[25:21]  ⁶² 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]  ⁶³ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:23]  ⁶⁴ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ⁶⁵ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  sn See the note on Christ in 2:31.

[26:23]  ⁶⁶ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ⁶⁷ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.