Kisah Para Rasul 1:24

1:24 Then they prayed, ¹  “Lord, you know the hearts of all. Show us which one of these two you have chosen

Kisah Para Rasul 5:40

5:40 and they summoned the apostles and had them beaten. ²  Then ³  they ordered them not to speak in the name of Jesus and released them.

Kisah Para Rasul 7:31

7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord,

Kisah Para Rasul 7:43

7:43 But you took along the tabernacle ⁴  of Moloch ⁵  and the star of the ⁶  god Rephan, ⁷  the images you made to worship, but I will deport ⁸  you beyond Babylon.’ ⁹ 

Kisah Para Rasul 8:31

8:31 The man ¹⁰  replied, “How in the world can I, ¹¹  unless someone guides me?” So he invited Philip to come up and sit with him.

Kisah Para Rasul 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ¹²  to carry my name before Gentiles and kings and the people of Israel. ¹³ 

Kisah Para Rasul 13:7

13:7 who was with the proconsul ¹⁴  Sergius Paulus, an intelligent man. The proconsul ¹⁵  summoned ¹⁶  Barnabas and Saul and wanted to hear ¹⁷  the word of God.

Kisah Para Rasul 13:19

13:19 After ¹⁸  he had destroyed ¹⁹  seven nations ²⁰  in the land of Canaan, he gave his people their land as an inheritance. ²¹ 

Kisah Para Rasul 13:50

13:50 But the Jews incited ²²  the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out ²³  of their region.

Kisah Para Rasul 15:5

15:5 But some from the religious party of the Pharisees ²⁴  who had believed stood up and said, “It is necessary ²⁵  to circumcise the Gentiles ²⁶  and to order them to observe ²⁷  the law of Moses.”

Kisah Para Rasul 15:28

15:28 For it seemed best to the Holy Spirit and to us ²⁸  not to place any greater burden on you than these necessary rules: ²⁹ 

Kisah Para Rasul 16:9

16:9 A ³⁰  vision appeared to Paul during the night: A Macedonian man was standing there ³¹  urging him, ³²  “Come over ³³  to Macedonia ³⁴  and help us!”

Kisah Para Rasul 16:14-15

16:14 A ³⁵  woman named Lydia, a dealer in purple cloth ³⁶  from the city of Thyatira, ³⁷  a God-fearing woman, listened to us. ³⁸  The Lord opened her heart to respond ³⁹  to what Paul was saying. 16:15 After she and her household were baptized, she urged us, ⁴⁰  “If ⁴¹  you consider me to be a believer in the Lord, ⁴²  come and stay in my house.” And she persuaded ⁴³  us.

Kisah Para Rasul 16:36

16:36 The jailer reported these words to Paul, saying, ⁴⁴  “The magistrates have sent orders ⁴⁵  to release you. So come out now and go in peace.” ⁴⁶ 

Kisah Para Rasul 19:4

19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ⁴⁷  that is, in Jesus.”

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ⁴⁸  entered ⁴⁹  the synagogue ⁵⁰  and spoke out fearlessly ⁵¹  for three months, addressing ⁵²  and convincing ⁵³  them about the kingdom of God. ⁵⁴ 

Kisah Para Rasul 19:33

19:33 Some of the crowd concluded ⁵⁵  it was about ⁵⁶  Alexander because the Jews had pushed him to the front. ⁵⁷  Alexander, gesturing ⁵⁸  with his hand, was wanting to make a defense ⁵⁹  before the public assembly. ⁶⁰ 

Kisah Para Rasul 21:27

21:27 When the seven days were almost over, ⁶¹  the Jews from the province of Asia ⁶²  who had seen him in the temple area ⁶³  stirred up the whole crowd ⁶⁴  and seized ⁶⁵  him,

Kisah Para Rasul 21:40

21:40 When the commanding officer ⁶⁶  had given him permission, ⁶⁷  Paul stood ⁶⁸  on the steps and gestured ⁶⁹  to the people with his hand. When they had become silent, ⁷⁰  he addressed ⁷¹  them in Aramaic, ⁷² 

Kisah Para Rasul 22:10

22:10 So I asked, ⁷³  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ⁷⁴  and go to Damascus; there you will be told about everything ⁷⁵  that you have been designated ⁷⁶  to do.’

Kisah Para Rasul 24:5

24:5 For we have found ⁷⁷  this man to be a troublemaker, ⁷⁸  one who stirs up riots ⁷⁹  among all the Jews throughout the world, and a ringleader ⁸⁰  of the sect of the Nazarenes. ⁸¹ 

Kisah Para Rasul 24:22

24:22 Then Felix, ⁸²  who understood the facts ⁸³  concerning the Way ⁸⁴  more accurately, ⁸⁵  adjourned their hearing, ⁸⁶  saying, “When Lysias the commanding officer comes down, I will decide your case.” ⁸⁷ 

Kisah Para Rasul 26:23

26:23 that ⁸⁸  the Christ ⁸⁹  was to suffer and be the first to rise from the dead, to proclaim light both to our people ⁹⁰  and to the Gentiles.” ⁹¹ 

Kisah Para Rasul 27:39

Paul is Shipwrecked

27:39 When day came, they did not recognize the land, but they noticed ⁹²  a bay ⁹³  with a beach, ⁹⁴  where they decided to run the ship aground if they could.

Kisah Para Rasul 27:44

27:44 and the rest were to follow, ⁹⁵  some on planks ⁹⁶  and some on pieces of the ship. ⁹⁷  And in this way ⁹⁸  all were brought safely to land.

[1:24]  ¹ tn Grk “And praying, they said.” 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.

[5:40]  ² sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.

[5:40]  ³ tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.

[7:43]  ⁴ tn Or “tent.”

[7:43]  sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).

[7:43]  ⁵ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ⁶ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ⁷ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ⁸ tn Or “I will make you move.”

[7:43]  ⁹ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[8:31]  ¹⁰ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ¹¹ tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.

[9:15]  ¹² tn Or “tool.”

[9:15]  ¹³ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[13:7]  ¹⁴ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ¹⁵ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ¹⁶ tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ¹⁷ sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

[13:19]  ¹⁸ tn Grk “And after.” 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.

[13:19]  ¹⁹ tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ²⁰ sn Seven nations. See Deut 7:1.

[13:19]  ²¹ tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

[13:50]  ²² tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ²³ tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

[15:5]  ²⁴ sn See the note on Pharisee in 5:34.

[15:5]  ²⁵ sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

[15:5]  ²⁶ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ²⁷ tn Or “keep.”

[15:28]  ²⁸ 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]  ²⁹ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[16:9]  ³⁰ tn Grk “And a.” 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.

[16:9]  ³¹ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ³² tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ³³ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ³⁴ sn Macedonia was the Roman province of Macedonia in Greece.

[16:14]  ³⁵ tn Grk “And a.” 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.

[16:14]  ³⁶ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ³⁷ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ³⁸ tn The words “to us” 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.

[16:14]  ³⁹ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:14]  sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

[16:15]  ⁴⁰ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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.”

[16:36]  ⁴⁴ tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.

[16:36]  ⁴⁵ tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:36]  ⁴⁶ tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:4]  ⁴⁷ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[19:8]  ⁴⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ⁴⁹ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ⁵⁰ sn See the note on synagogue in 6:9.

[19:8]  ⁵¹ tn Or “boldly.”

[19:8]  ⁵² tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8]  ⁵³ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ⁵⁴ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:33]  ⁵⁵ tn Or “Some of the crowd gave instructions to.”

[19:33]  ⁵⁶ tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

[19:33]  ⁵⁷ tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33]  ⁵⁸ tn Or “motioning.”

[19:33]  ⁵⁹ sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

[19:33]  ⁶⁰ tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[21:27]  ⁶¹ tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27]  ⁶² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[21:27]  sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).

[21:27]  ⁶³ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ⁶⁴ tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  ⁶⁵ tn Grk “and laid hands on.”

[21:40]  ⁶⁶ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40]  ⁶⁷ tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ⁶⁸ tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ⁶⁹ tn Or “motioned.”

[21:40]  ⁷⁰ tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

[21:40]  ⁷¹ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[21:40]  ⁷² tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.

[22:10]  ⁷³ tn Grk “So I said.”

[22:10]  ⁷⁴ tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ⁷⁵ tn Grk “about all things.”

[22:10]  ⁷⁶ tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.

[24:5]  ⁷⁷ tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5]  ⁷⁸ tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

[24:5]  ⁷⁹ tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

[24:5]  ⁸⁰ tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5]  sn A ringleader. Tertullus’ basic argument was that Paul was a major disturber of the public peace. To ignore this the governor would be shunning his duty to preserve the peace and going against the pattern of his rule. In effect, Tertullus claimed that Paul was seditious (a claim the governor could not afford to ignore).

[24:5]  ⁸¹ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[24:22]  ⁸² sn See the note on Antonius Felix in 23:24.

[24:22]  ⁸³ tn Grk “the things.”

[24:22]  ⁸⁴ tn That is, concerning Christianity.

[24:22]  ⁸⁵ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ⁸⁶ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ⁸⁷ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[26:23]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ⁹¹ 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.

[27:39]  ⁹² tn Or “observed,” “saw.”

[27:39]  ⁹³ tn Or “gulf” (BDAG 557 s.v. κόλπος 3).

[27:39]  ⁹⁴ sn A beach would refer to a smooth sandy beach suitable for landing.

[27:44]  ⁹⁵ 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]  ⁹⁶ tn Or “boards” according to BDAG 913 s.v. σανίς.

[27:44]  ⁹⁷ 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]  ⁹⁸ 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.