Kisah Para Rasul 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ¹  when the day of Pentecost had come, they were all together in one place.

Kisah Para Rasul 2:27

2:27 because you will not leave my soul in Hades, ² 

nor permit your Holy One to experience ³  decay.

Kisah Para Rasul 4:3

4:3 So ⁴  they seized ⁵  them and put them in jail ⁶  until the next day (for it was already evening).

Kisah Para Rasul 4:5

4:5 On the next day, ⁷  their rulers, elders, and experts in the law ⁸  came together ⁹  in Jerusalem. ¹⁰ 

Kisah Para Rasul 5:11

5:11 Great ¹¹  fear gripped ¹²  the whole church ¹³  and all who heard about these things.

Kisah Para Rasul 7:14

7:14 So Joseph sent a message ¹⁴  and invited ¹⁵  his father Jacob and all his relatives to come, seventy-five people ¹⁶  in all.

Kisah Para Rasul 9:4

9:4 He ¹⁷  fell to the ground and heard a voice saying to him, “Saul, Saul, ¹⁸  why are you persecuting me?” ¹⁹ 

Kisah Para Rasul 9:6

9:6 But stand up ²⁰  and enter the city and you will be told ²¹  what you must do.”

Kisah Para Rasul 12:25

12:25 So Barnabas and Saul returned to ²²  Jerusalem ²³  when they had completed ²⁴  their mission, ²⁵  bringing along with them John Mark. ²⁶ 

Kisah Para Rasul 13:6

13:6 When they had crossed over ²⁷  the whole island as far as Paphos, ²⁸  they found a magician, a Jewish false prophet named Bar-Jesus, ²⁹ 

Kisah Para Rasul 14:6

14:6 Paul and Barnabas ³⁰  learned about it ³¹  and fled to the Lycaonian cities of Lystra ³²  and Derbe ³³  and the surrounding region.

Kisah Para Rasul 15:30

15:30 So when they were dismissed, ³⁴  they went down to Antioch, ³⁵  and after gathering the entire group ³⁶  together, they delivered the letter.

Kisah Para Rasul 18:19

18:19 When they reached Ephesus, ³⁷  Paul ³⁸  left Priscilla and Aquila ³⁹  behind there, but he himself went ⁴⁰  into the synagogue ⁴¹  and addressed ⁴²  the Jews.

Kisah Para Rasul 18:23

18:23 After he spent ⁴³  some time there, Paul left and went through the region of Galatia ⁴⁴  and Phrygia, ⁴⁵  strengthening all the disciples.

Kisah Para Rasul 20:2

20:2 After he had gone through those regions ⁴⁶  and spoken many words of encouragement ⁴⁷  to the believers there, ⁴⁸  he came to Greece, ⁴⁹ 

Kisah Para Rasul 20:21

20:21 testifying ⁵⁰  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ⁵¹ 

Kisah Para Rasul 20:29

20:29 I know that after I am gone ⁵²  fierce wolves ⁵³  will come in among you, not sparing the flock.

Kisah Para Rasul 21:35

21:35 When he came to the steps, Paul ⁵⁴  had to be carried ⁵⁵  by the soldiers because of the violence ⁵⁶  of the mob,

Kisah Para Rasul 22:4

22:4 I ⁵⁷  persecuted this Way ⁵⁸  even to the point of death, ⁵⁹  tying up ⁶⁰  both men and women and putting ⁶¹  them in prison,

Kisah Para Rasul 23:28

23:28 Since I wanted to know ⁶²  what charge they were accusing him of, ⁶³  I brought him down to their council. ⁶⁴ 

Kisah Para Rasul 23:31

23:31 So the soldiers, in accordance with their orders, ⁶⁵  took ⁶⁶  Paul and brought him to Antipatris ⁶⁷  during the night.

Kisah Para Rasul 25:3

25:3 Requesting him to do them a favor against Paul, ⁶⁸  they urged Festus ⁶⁹  to summon him to Jerusalem, planning an ambush ⁷⁰  to kill him along the way.

Kisah Para Rasul 26:5

26:5 They know, ⁷¹  because they have known ⁷²  me from time past, ⁷³  if they are willing to testify, that according to the strictest party ⁷⁴  of our religion, I lived as a Pharisee. ⁷⁵ 

Kisah Para Rasul 27:5-6

27:5 After we had sailed across the open sea ⁷⁶  off Cilicia and Pamphylia, ⁷⁷  we put in ⁷⁸  at Myra ⁷⁹  in Lycia. ⁸⁰  27:6 There the centurion ⁸¹  found ⁸²  a ship from Alexandria ⁸³  sailing for Italy, and he put us aboard it.

Kisah Para Rasul 27:13

27:13 When a gentle south wind sprang up, they thought ⁸⁴  they could carry out ⁸⁵  their purpose, so they weighed anchor ⁸⁶  and sailed close along the coast ⁸⁷  of Crete.

Kisah Para Rasul 28:14

28:14 There ⁸⁸  we found ⁸⁹  some brothers ⁹⁰  and were invited to stay with them seven days. And in this way we came to Rome. ⁹¹ 

Kisah Para Rasul 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ⁹²  with complete boldness ⁹³  and without restriction. ⁹⁴ 

[2:1]  ¹ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[2:27]  ² tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.

[2:27]  ³ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[4:3]  ⁴ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ⁵ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ⁶ tn Or “prison,” “custody.”

[4:5]  ⁷ tn Grk “It happened that on the next day.” 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.

[4:5]  ⁸ tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[4:5]  sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.

[4:5]  ⁹ tn Or “law assembled,” “law met together.”

[4:5]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:11]  ¹¹ tn Grk “And great.” 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.

[5:11]  ¹² tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ¹³ sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[7:14]  ¹⁴ tn The words “a message” are not in the Greek text, but are implied.

[7:14]  ¹⁵ tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).

[7:14]  ¹⁶ tn Grk “souls” (here an idiom for the whole person).

[9:4]  ¹⁷ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:4]  ¹⁸ tn The double vocative suggests emotion.

[9:4]  ¹⁹ sn Persecuting me. To persecute the church is to persecute Jesus.

[9:6]  ²⁰ tn Or “But arise.”

[9:6]  ²¹ tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.

[12:25]  ²² tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sa^ms sy^hmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì⁷⁴ A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.

[12:25]  ²³ sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

[12:25]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:25]  ²⁴ tn Grk “fulfilled.”

[12:25]  ²⁵ tn Grk “ministry” or “service.”

[12:25]  ²⁶ tn Grk “John who was also called Mark.”

[13:6]  ²⁷ tn Or “had passed through,” “had traveled through.”

[13:6]  ²⁸ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ²⁹ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[14:6]  ³⁰ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ³¹ tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ³² sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:6]  ³³ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[15:30]  ³⁴ tn Or “sent away.”

[15:30]  ³⁵ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ³⁶ tn Or “congregation” (referring to the group of believers).

[18:19]  ³⁷ sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.

[18:19]  map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:19]  ³⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ³⁹ tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ⁴⁰ tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ⁴¹ sn See the note on synagogue in 6:9.

[18:19]  ⁴² 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 18:19. 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.

[18:23]  ⁴³ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ⁴⁴ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[18:23]  ⁴⁵ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[20:2]  ⁴⁶ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ⁴⁷ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ⁴⁸ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ⁴⁹ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[20:21]  ⁵⁰ 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]  ⁵¹ 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.

[20:29]  ⁵² tn Grk “after my departure.”

[20:29]  ⁵³ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[21:35]  ⁵⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35]  ⁵⁵ sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.

[21:35]  ⁵⁶ tn This refers to mob violence (BDAG 175 s.v. βία b).

[22:4]  ⁵⁷ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the first person pronoun (“I”) and a new sentence begun in the translation.

[22:4]  ⁵⁸ sn That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22).

[22:4]  ⁵⁹ tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4]  ⁶⁰ tn Grk “binding.” See Acts 8:3.

[22:4]  ⁶¹ tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

[23:28]  ⁶² tn Or “determine.”

[23:28]  ⁶³ tn Grk “to know the charge on account of which they were accusing him.” This has been simplified to eliminate the prepositional phrase and relative pronoun δι᾿ ἣν (di’ }hn) similar to L&N 27.8 which has “‘I wanted to find out what they were accusing him of, so I took him down to their Council’ Ac 23:28.”

[23:28]  ⁶⁴ tn Grk “their Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:31]  ⁶⁵ tn BDAG 237-38 s.v. διατάσσω 2 has “κατὰ τὸ δ. αὐτοῖς in accordance w. their orders…Ac 23:31.”

[23:31]  ⁶⁶ tn Grk “taking.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:31]  ⁶⁷ sn Antipatris was a city in Judea about 35 mi (55 km) northwest of Jerusalem (about halfway to Caesarea). It was mentioned several times by Josephus (Ant. 13.15.1 [13.390]; J. W. 1.4.7 [1.99]).

[25:3]  ⁶⁸ tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3]  ⁶⁹ tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3]  ⁷⁰ sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

[26:5]  ⁷¹ tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.

[26:5]  ⁷² tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ⁷³ tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”

[26:5]  ⁷⁴ tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.

[26:5]  ⁷⁵ sn See the note on Pharisee in 5:34.

[27:5]  ⁷⁶ tn Grk “the depths,” the deep area of a sea far enough from land that it is not protected by the coast (L&N 1.73).

[27:5]  ⁷⁷ sn Pamphylia was a province in the southern part of Asia Minor; it was west of Cilicia (see BDAG 753 s.v. Παμφυλία).

[27:5]  ⁷⁸ tn BDAG 531 s.v. κατέρχομαι 2 states, “Of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’: arrive, put in…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[27:5]  ⁷⁹ sn Myra was a city on the southern coast of Lycia in Asia Minor. This journey from Sidon (v. 3) was 440 mi (700 km) and took about 15 days.

[27:5]  ⁸⁰ sn Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.

[27:6]  ⁸¹ sn See the note on the word centurion in 10:1.

[27:6]  ⁸² tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:6]  ⁸³ sn Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1-2).

[27:13]  ⁸⁴ tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.

[27:13]  ⁸⁵ tn Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties – ‘to accomplish, to do successfully, to carry out.’ …‘thinking that they could carry out their purpose’ Ac 27:13.”

[27:13]  ⁸⁶ tn Or “departed.”

[27:13]  ⁸⁷ tn L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”

[28:14]  ⁸⁸ tn Grk “where.” Because of the length and complexity of the Greek sentence, the relative pronoun (“where”) has been replaced with the demonstrative pronoun (“there”) and a new sentence begun here in the translation.

[28:14]  ⁸⁹ tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[28:14]  ⁹⁰ sn That is, some fellow Christians.

[28:14]  ⁹¹ map For location see JP4 A1.

[28:31]  ⁹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ⁹³ tn Or “openness.”

[28:31]  ⁹⁴ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.