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 3:11

Peter Addresses the Crowd

3:11 While the man ⁴  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ⁵  called Solomon’s Portico. ⁶ 

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 ⁷  by which we must ⁸  be saved.”

Kisah Para Rasul 5:34

5:34 But a Pharisee ⁹  whose name was Gamaliel, ¹⁰  a teacher of the law who was respected by all the people, stood up ¹¹  in the council ¹²  and ordered the men to be put outside for a short time.

Kisah Para Rasul 5:37

5:37 After him Judas the Galilean arose in the days of the census, ¹³  and incited people to follow him in revolt. ¹⁴  He too was killed, and all who followed him were scattered.

Kisah Para Rasul 8:40

8:40 Philip, however, found himself ¹⁵  at Azotus, ¹⁶  and as he passed through the area, ¹⁷  he proclaimed the good news ¹⁸  to all the towns ¹⁹  until he came to Caesarea. ²⁰ 

Kisah Para Rasul 10:24

10:24 The following day ²¹  he entered Caesarea. ²²  Now Cornelius was waiting anxiously ²³  for them and had called together his relatives and close friends.

Kisah Para Rasul 10:36

10:36 You know ²⁴  the message ²⁵  he sent to the people ²⁶  of Israel, proclaiming the good news of peace ²⁷  through ²⁸  Jesus Christ ²⁹  (he is Lord ³⁰  of all) –

Kisah Para Rasul 10:39

10:39 We ³¹  are witnesses of all the things he did both in Judea ³²  and in Jerusalem. ³³  They ³⁴  killed him by hanging him on a tree, ³⁵ 

Kisah Para Rasul 13:47

13:47 For this ³⁶  is what the Lord has commanded us: ‘I have appointed ³⁷  you to be a light ³⁸  for the Gentiles, to bring salvation ³⁹  to the ends of the earth.’” ⁴⁰ 

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ⁴¹  all the things God ⁴²  had done with them, and that he had opened a door ⁴³  of faith for the Gentiles.

Kisah Para Rasul 15:17

15:17 so that the rest of humanity ⁴⁴  may seek the Lord,

namely, ⁴⁵  all the Gentiles ⁴⁶  I have called to be my own,’ ⁴⁷  says the Lord, ⁴⁸  who makes these things

Kisah Para Rasul 16:34

16:34 The jailer ⁴⁹  brought them into his house and set food ⁵⁰  before them, and he rejoiced greatly ⁵¹  that he had come to believe ⁵²  in God, together with his entire household. ⁵³ 

Kisah Para Rasul 18:5

18:5 Now when Silas and Timothy arrived ⁵⁴  from Macedonia, ⁵⁵  Paul became wholly absorbed with proclaiming ⁵⁶  the word, testifying ⁵⁷  to the Jews that Jesus was the Christ. ⁵⁸ 

Kisah Para Rasul 18:8

18:8 Crispus, the president of the synagogue, ⁵⁹  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ⁶⁰  believed and were baptized.

[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.”

[3:11]  ⁴ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ⁵ tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ⁶ sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[4:12]  ⁷ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ⁸ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[5:34]  ⁹ sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:34]  ¹⁰ sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[5:34]  ¹¹ tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[5:34]  ¹² tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:37]  ¹³ tn Or “registration.”

[5:37]  ¹⁴ tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.

[8:40]  ¹⁵ tn Or “appeared.”

[8:40]  ¹⁶ sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ¹⁷ tn The words “the area” are not in the Greek text but are implied.

[8:40]  ¹⁸ tn Or “he preached the gospel.”

[8:40]  ¹⁹ tn Or “cities.”

[8:40]  ²⁰ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[8:40]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:24]  ²¹ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

[10:24]  ²² sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:24]  ²³ tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

[10:36]  ²⁴ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ²⁵ tn Grk “the word.”

[10:36]  ²⁶ tn Grk “to the sons.”

[10:36]  ²⁷ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ²⁸ tn Or “by.”

[10:36]  ²⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ³⁰ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[10:39]  ³¹ tn Grk “And we.” 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.

[10:39]  ³² tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).

[10:39]  ³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ³⁴ tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” 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.

[10:39]  ³⁵ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[13:47]  ³⁶ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ³⁷ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ³⁸ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ³⁹ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ⁴⁰ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[14:27]  ⁴¹ tn Or “announced.”

[14:27]  ⁴² sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ⁴³ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[15:17]  ⁴⁴ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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.

[16:34]  ⁴⁹ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ⁵⁰ 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]  ⁵¹ tn Or “he was overjoyed.”

[16:34]  ⁵² tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ⁵³ 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.

[18:5]  ⁵⁴ tn Grk “came down.”

[18:5]  ⁵⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ⁵⁶ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ⁵⁷ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ⁵⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:5]  sn See the note on Christ in 2:31.

[18:8]  ⁵⁹ 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]  ⁶⁰ 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.