Kisah Para Rasul 1:3

1:3 To the same apostles ¹  also, after his suffering, ²  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ³  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ⁴  with the eleven, raised his voice, and addressed them: “You men of Judea ⁵  and all you who live in Jerusalem, ⁶  know this ⁷  and listen carefully to what I say.

Kisah Para Rasul 4:24

4:24 When they heard this, they raised their voices to God with one mind ⁸  and said, “Master of all, ⁹  you who made the heaven, the earth, ¹⁰  the sea, and everything that is in them,

Kisah Para Rasul 5:38

5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ¹¹  it will come to nothing, ¹² 

Kisah Para Rasul 6:14

6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ¹³  that Moses handed down to us.”

Kisah Para Rasul 9:40

9:40 But Peter sent them all outside, ¹⁴  knelt down, ¹⁵  and prayed. Turning ¹⁶  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ¹⁷ 

Kisah Para Rasul 10:33

10:33 Therefore I sent for you at once, and you were kind enough to come. ¹⁸  So now we are all here in the presence of God ¹⁹  to listen ²⁰  to everything the Lord has commanded you to say to us.” ²¹ 

Kisah Para Rasul 12:8

12:8 The angel said to him, “Fasten your belt ²²  and put on your sandals.” Peter ²³  did so. Then the angel ²⁴  said to him, “Put on your cloak ²⁵  and follow me.”

Kisah Para Rasul 13:22

13:22 After removing him, God ²⁶  raised up ²⁷  David their king. He testified about him: ²⁸  ‘I have found David ²⁹  the son of Jesse to be a man after my heart, ³⁰  who will accomplish everything I want him to do.’ ³¹ 

Kisah Para Rasul 15:17

15:17 so that the rest of humanity ³²  may seek the Lord,

namely, ³³  all the Gentiles ³⁴  I have called to be my own,’ ³⁵  says the Lord, ³⁶  who makes these things

Kisah Para Rasul 17:23

17:23 For as I went around and observed closely your objects of worship, ³⁷  I even found an altar with this inscription: ³⁸  ‘To an unknown god.’ Therefore what you worship without knowing it, ³⁹  this I proclaim to you.

Kisah Para Rasul 18:25

18:25 He had been instructed in ⁴⁰  the way of the Lord, and with great enthusiasm ⁴¹  he spoke and taught accurately the facts ⁴²  about Jesus, although he knew ⁴³  only the baptism of John.

Kisah Para Rasul 19:19

19:19 Large numbers ⁴⁴  of those who had practiced magic ⁴⁵  collected their books ⁴⁶  and burned them up in the presence of everyone. ⁴⁷  When ⁴⁸  the value of the books was added up, it was found to total fifty thousand silver coins. ⁴⁹ 

Kisah Para Rasul 20:32

20:32 And now I entrust ⁵⁰  you to God and to the message ⁵¹  of his grace. This message ⁵²  is able to build you up and give you an inheritance among all those who are sanctified.

Kisah Para Rasul 21:5

21:5 When ⁵³  our time was over, ⁵⁴  we left and went on our way. All of them, with their wives and children, accompanied ⁵⁵  us outside of the city. After ⁵⁶  kneeling down on the beach and praying, ⁵⁷ 

Kisah Para Rasul 22:20

22:20 And when the blood of your witness ⁵⁸  Stephen was shed, ⁵⁹  I myself was standing nearby, approving, ⁶⁰  and guarding the cloaks ⁶¹  of those who were killing him.’ ⁶² 

Kisah Para Rasul 23:11

23:11 The following night the Lord ⁶³  stood near ⁶⁴  Paul ⁶⁵  and said, “Have courage, ⁶⁶  for just as you have testified about me in Jerusalem, ⁶⁷  so you must also testify in Rome.” ⁶⁸ 

Kisah Para Rasul 23:15

23:15 So now you and the council ⁶⁹  request the commanding officer ⁷⁰  to bring him down to you, as if you were going to determine ⁷¹  his case ⁷²  by conducting a more thorough inquiry. ⁷³  We are ready to kill him ⁷⁴  before he comes near this place.” ⁷⁵ 

Kisah Para Rasul 24:10

Paul’s Defense Before Felix

24:10 When the governor gestured for him to speak, Paul replied, “Because I know ⁷⁶  that you have been a judge over this nation for many years, I confidently make my defense. ⁷⁷ 

Kisah Para Rasul 25:14

25:14 While ⁷⁸  they were staying there many days, Festus ⁷⁹  explained Paul’s case to the king to get his opinion, ⁸⁰  saying, “There is a man left here as a prisoner by Felix.

Kisah Para Rasul 28:15

28:15 The brothers from there, ⁸¹  when they heard about us, came as far as the Forum of Appius ⁸²  and Three Taverns ⁸³  to meet us. When he saw them, ⁸⁴  Paul thanked God and took courage.

[1:3]  ¹ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ³ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[2:14]  ⁴ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ⁵ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” 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 “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁷ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[4:24]  ⁸ sn With one mind. Compare Acts 1:14.

[4:24]  ⁹ tn Or “Lord of all.”

[4:24]  sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.

[4:24]  ¹⁰ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:38]  ¹¹ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ¹² tn Or “it will be put to an end.”

[6:14]  ¹³ tn Or “practices.”

[6:14]  sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.

[9:40]  ¹⁴ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ¹⁵ tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ¹⁶ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ¹⁷ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[10:33]  ¹⁸ tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).

[10:33]  ¹⁹ tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.

[10:33]  ²⁰ tn Or “to hear everything.”

[10:33]  ²¹ tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.

[12:8]  ²² tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ²³ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ²⁴ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ²⁵ tn Or “outer garment.”

[13:22]  ²⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ²⁷ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ²⁸ tn Grk “about whom.” The relative pronoun (“whom”) 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. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ²⁹ sn A quotation from Ps 89:20.

[13:22]  ³⁰ sn A quotation from 1 Sam 13:14.

[13:22]  ³¹ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[15:17]  ³² tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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.

[17:23]  ³⁷ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ³⁸ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ³⁹ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[18:25]  ⁴⁰ tn Or “had been taught.”

[18:25]  ⁴¹ tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ⁴² tn Grk “the things.”

[18:25]  ⁴³ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[19:19]  ⁴⁴ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ⁴⁵ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ⁴⁶ tn Or “scrolls.”

[19:19]  ⁴⁷ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ⁴⁸ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ⁴⁹ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[20:32]  ⁵⁰ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ⁵¹ tn Grk “word.”

[20:32]  ⁵² tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[21:5]  ⁵³ tn Grk “It happened that when.” 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.

[21:5]  ⁵⁴ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ⁵⁵ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ⁵⁶ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ⁵⁷ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[22:20]  ⁵⁸ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ⁵⁹ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ⁶⁰ tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:20]  ⁶¹ tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ⁶² tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[23:11]  ⁶³ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ⁶⁴ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ⁶⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ⁶⁶ tn Or “Do not be afraid.”

[23:11]  ⁶⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ⁶⁸ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[23:15]  ⁶⁹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ⁷⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ⁷¹ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ⁷² tn Grk “determine the things about him.”

[23:15]  ⁷³ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ⁷⁴ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ⁷⁵ tn The words “this place” are not in the Greek text, but are implied.

[24:10]  ⁷⁶ tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

[24:10]  ⁷⁷ sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

[25:14]  ⁷⁸ tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long as…Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”

[25:14]  ⁷⁹ sn See the note on Porcius Festus in 24:27.

[25:14]  ⁸⁰ tn Grk “Festus laid Paul’s case before the king for consideration.” BDAG 74 s.v. ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, declare, communicate, refer w. the added idea that the pers. to whom a thing is ref. is asked for his opinion lay someth. before someone for consideration…Ac 25:14.”

[28:15]  ⁸¹ sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.

[28:15]  ⁸² sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).

[28:15]  ⁸³ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ⁸⁴ tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.