Kisah Para Rasul 1:8

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ¹  of the earth.”

Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ²  to all who live in Jerusalem that a notable miraculous sign ³  has come about through them, ⁴  and we cannot deny it.

Kisah Para Rasul 5:16

5:16 A crowd of people from the towns around Jerusalem ⁵  also came together, bringing the sick and those troubled by unclean spirits. ⁶  They ⁷  were all ⁸  being healed.

Kisah Para Rasul 9:13

9:13 But Ananias replied, ⁹  “Lord, I have heard from many people ¹⁰  about this man, how much harm he has done to your saints in Jerusalem,

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ¹¹  him, ¹²  and they fulfilled the sayings ¹³  of the prophets that are read every Sabbath by condemning ¹⁴  him. ¹⁵ 

Kisah Para Rasul 20:16

20:16 For Paul had decided to sail past Ephesus ¹⁶  so as not to spend time ¹⁷  in the province of Asia, ¹⁸  for he was hurrying ¹⁹  to arrive in Jerusalem, ²⁰  if possible, ²¹  by the day of Pentecost.

Kisah Para Rasul 21:4

21:4 After we located ²²  the disciples, we stayed there ²³  seven days. They repeatedly told ²⁴  Paul through the Spirit ²⁵  not to set foot ²⁶  in Jerusalem. ²⁷ 

Kisah Para Rasul 23:11

23:11 The following night the Lord ²⁸  stood near ²⁹  Paul ³⁰  and said, “Have courage, ³¹  for just as you have testified about me in Jerusalem, ³²  so you must also testify in Rome.” ³³ 

Kisah Para Rasul 25:7

25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ³⁴  bringing many serious ³⁵  charges that they were not able to prove. ³⁶ 

[1:8]  ¹ tn Or “to the ends.”

[4:16]  ² tn Or “evident.”

[4:16]  ³ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ⁴ tn Or “has been done by them.”

[5:16]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ⁶ sn Unclean spirits refers to evil spirits.

[5:16]  ⁷ tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.

[5:16]  ⁸ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[9:13]  ⁹ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ¹⁰ tn The word “people” is not in the Greek text, but is implied.

[13:27]  ¹¹ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ¹² tn Grk “this one.”

[13:27]  ¹³ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ¹⁴ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ¹⁵ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[20:16]  ¹⁶ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  ¹⁷ tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”

[20:16]  ¹⁸ 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.

[20:16]  ¹⁹ tn Or “was eager.”

[20:16]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  ²¹ tn Grk “if it could be to him” (an idiom).

[21:4]  ²² tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ²³ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ²⁴ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ²⁵ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ²⁶ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ²⁸ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ²⁹ 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]  ³⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ³¹ tn Or “Do not be afraid.”

[23:11]  ³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ³³ 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.

[25:7]  ³⁴ tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ³⁵ tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ³⁶ tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).