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 2:29

2:29 “Brothers, ⁴  I can speak confidently ⁵  to you about our forefather ⁶  David, that he both died and was buried, and his tomb is with us to this day.

Kisah Para Rasul 2:38

2:38 Peter said to them, “Repent, and each one of you be baptized ⁷  in the name of Jesus Christ ⁸  for ⁹  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ¹⁰ 

Kisah Para Rasul 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ¹¹  by which we must ¹²  be saved.”

Kisah Para Rasul 6:3

6:3 But carefully select from among you, brothers, ¹³  seven ¹⁴  men who are well-attested, ¹⁵  full of the Spirit and of wisdom, whom we may put in charge ¹⁶  of this necessary task. ¹⁷ 

Kisah Para Rasul 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ¹⁸  to carry my name before Gentiles and kings and the people of Israel. ¹⁹ 

Kisah Para Rasul 10:17

10:17 Now while Peter was puzzling over ²⁰  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ²¹  and approached ²²  the gate.

Kisah Para Rasul 12:4

12:4 When he had seized him, he put him in prison, handing him over to four squads ²³  of soldiers to guard him. Herod ²⁴  planned ²⁵  to bring him out for public trial ²⁶  after the Passover.

Kisah Para Rasul 15:28

15:28 For it seemed best to the Holy Spirit and to us ²⁷  not to place any greater burden on you than these necessary rules: ²⁸ 

Kisah Para Rasul 18:15

18:15 but since it concerns points of disagreement ²⁹  about words and names and your own law, settle ³⁰  it yourselves. I will not be ³¹  a judge of these things!”

Kisah Para Rasul 19:40

19:40 For ³²  we are in danger of being charged with rioting ³³  today, since there is no cause we can give to explain ³⁴  this disorderly gathering.” ³⁵ 

Kisah Para Rasul 20:21-22

20:21 testifying ³⁶  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ³⁷  20:22 And now, ³⁸  compelled ³⁹  by the Spirit, I am going to Jerusalem ⁴⁰  without knowing what will happen to me there, ⁴¹ 

Kisah Para Rasul 21:3

21:3 After we sighted Cyprus ⁴²  and left it behind on our port side, ⁴³  we sailed on to Syria and put in ⁴⁴  at Tyre, ⁴⁵  because the ship was to unload its cargo there.

Kisah Para Rasul 22:11

22:11 Since I could not see because of ⁴⁶  the brilliance ⁴⁷  of that light, I came to Damascus led by the hand of ⁴⁸  those who were with me.

Kisah Para Rasul 22:29

22:29 Then those who were about to interrogate him stayed away ⁴⁹  from him, and the commanding officer ⁵⁰  was frightened when he realized that Paul ⁵¹  was ⁵²  a Roman citizen ⁵³  and that he had had him tied up. ⁵⁴ 

Kisah Para Rasul 23:30

23:30 When I was informed ⁵⁵  there would be a plot ⁵⁶  against this man, I sent him to you at once, also ordering his accusers to state their charges ⁵⁷  against him before you.

Kisah Para Rasul 24:21

24:21 other than ⁵⁸  this one thing ⁵⁹  I shouted out while I stood before ⁶⁰  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ⁶¹ 

Kisah Para Rasul 26:6

26:6 And now I stand here on trial ⁶²  because of my hope in the promise made by God to our ancestors, ⁶³ 

Kisah Para Rasul 26:31

26:31 and as they were leaving they said to one another, ⁶⁴  “This man is not doing anything deserving ⁶⁵  death or imprisonment.”

Kisah Para Rasul 27:31

27:31 Paul said to the centurion ⁶⁶  and the soldiers, “Unless these men stay with the ship, you ⁶⁷  cannot be saved.”

Kisah Para Rasul 27:44

27:44 and the rest were to follow, ⁶⁸  some on planks ⁶⁹  and some on pieces of the ship. ⁷⁰  And in this way ⁷¹  all were brought safely to land.

[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.”

[2:29]  ⁴ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ⁵ sn Peter’s certainty is based on well-known facts.

[2:29]  ⁶ tn Or “about our noted ancestor,” “about the patriarch.”

[2:38]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[4:12]  ¹¹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ¹² sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[6:3]  ¹³ tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ¹⁴ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ¹⁵ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ¹⁶ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ¹⁷ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[9:15]  ¹⁸ tn Or “tool.”

[9:15]  ¹⁹ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[10:17]  ²⁰ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ²¹ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ²² tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

[10:17]  sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.

[12:4]  ²³ sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ²⁴ tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ²⁵ tn Or “intended”; Grk “wanted.”

[12:4]  ²⁶ tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[15:28]  ²⁷ tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

[15:28]  ²⁸ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[18:15]  ²⁹ tn Or “dispute.”

[18:15]  ³⁰ tn Grk “see to it” (an idiom).

[18:15]  ³¹ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[19:40]  ³² tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ³³ tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

[19:40]  ³⁴ tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

[19:40]  ³⁵ tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

[20:21]  ³⁶ 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]  ³⁷ 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.

[20:22]  ³⁸ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  ³⁹ tn Grk “bound.”

[20:22]  ⁴⁰ sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).

[20:22]  ⁴¹ tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”

[21:3]  ⁴² sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[21:3]  ⁴³ sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

[21:3]  ⁴⁴ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[21:3]  ⁴⁵ sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

[21:3]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[22:11]  ⁴⁶ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

[22:11]  ⁴⁷ tn Or “brightness”; Grk “glory.”

[22:11]  ⁴⁸ tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:29]  ⁴⁹ tn BDAG 158 s.v. ἀφίστημι 2.b has “keep away…ἀπό τινος… Lk 4:13; Ac 5:38; 2 Cor 12:8…cp. Ac 22:29.” In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.

[22:29]  ⁵⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29]  ⁵¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29]  ⁵² tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

[22:29]  ⁵³ tn The word “citizen” is supplied here for emphasis and clarity.

[22:29]  ⁵⁴ sn Had him tied up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.

[23:30]  ⁵⁵ tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30]  ⁵⁶ tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

[23:30]  ⁵⁷ tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.

[24:21]  ⁵⁸ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ⁵⁹ tn Grk “one utterance.”

[24:21]  ⁶⁰ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ⁶¹ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[26:6]  ⁶² 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]  ⁶³ tn Or “forefathers”; Grk “fathers.”

[26:31]  ⁶⁴ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ⁶⁵ tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:31]  sn Not doing anything deserving death… Here is yet another declaration of Paul’s innocence, but still no release. The portrayal shows how unjust Paul’s confinement was.

[27:31]  ⁶⁶ sn See the note on the word centurion in 10:1.

[27:31]  ⁶⁷ sn The pronoun you is plural in Greek.

[27:44]  ⁶⁸ tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.

[27:44]  ⁶⁹ tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  ⁷⁰ tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.

[27:44]  sn Both the planks and pieces of the ship were for the weak or nonswimmers. The whole scene is a historical metaphor representing how listening to Paul and his message could save people.

[27:44]  ⁷¹ tn Grk “And in this way it happened that.” The introductory 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.