Kisah Para Rasul 2:4

2:4 All ¹  of them were filled with the Holy Spirit, and they began to speak in other languages ²  as the Spirit enabled them. ³ 

Kisah Para Rasul 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ⁴  that God has made this Jesus whom you crucified ⁵  both Lord ⁶  and Christ.” ⁷ 

Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ⁸  to all who live in Jerusalem that a notable miraculous sign ⁹  has come about through them, ¹⁰  and we cannot deny it.

Kisah Para Rasul 8:3

8:3 But Saul was trying to destroy ¹¹  the church; entering one house after another, he dragged off ¹²  both men and women and put them in prison. ¹³ 

Kisah Para Rasul 11:23

11:23 When ¹⁴  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ¹⁵  to the Lord with devoted hearts, ¹⁶ 

Kisah Para Rasul 15:8

15:8 And God, who knows the heart, ¹⁷  has testified ¹⁸  to them by giving them the Holy Spirit just as he did to us, ¹⁹ 

Kisah Para Rasul 16:3-4

16:3 Paul wanted Timothy ²⁰  to accompany him, and he took ²¹  him and circumcised ²²  him because of the Jews who were in those places, ²³  for they all knew that his father was Greek. ²⁴  16:4 As they went through the towns, ²⁵  they passed on ²⁶  the decrees that had been decided on by the apostles and elders in Jerusalem ²⁷  for the Gentile believers ²⁸  to obey. ²⁹ 

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ³⁰  as he customarily did, and on three Sabbath days he addressed ³¹  them from the scriptures,

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ³²  entered ³³  the synagogue ³⁴  and spoke out fearlessly ³⁵  for three months, addressing ³⁶  and convincing ³⁷  them about the kingdom of God. ³⁸ 

Kisah Para Rasul 22:19

22:19 I replied, ³⁹  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ⁴⁰  who believed in you.

Kisah Para Rasul 27:31

27:31 Paul said to the centurion ⁴¹  and the soldiers, “Unless these men stay with the ship, you ⁴²  cannot be saved.”

[2:4]  ¹ tn Grk “And all.” 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.

[2:4]  ² tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”

[2:4]  ³ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[2:36]  ⁴ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ⁵ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ⁶ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ⁷ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:36]  sn See the note on Christ in 2:31.

[4:16]  ⁸ tn Or “evident.”

[4:16]  ⁹ 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]  ¹⁰ tn Or “has been done by them.”

[8:3]  ¹¹ tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.

[8:3]  ¹² tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ¹³ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[11:23]  ¹⁴ tn Grk “Antioch, who when.” The relative pronoun was omitted 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.

[11:23]  ¹⁵ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

[11:23]  sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).

[11:23]  ¹⁶ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[15:8]  ¹⁷ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ¹⁸ tn Or “has borne witness.”

[15:8]  ¹⁹ sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[16:3]  ²⁰ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ²¹ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ²² tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ²³ tn Or “who lived in the area.”

[16:3]  ²⁴ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[16:4]  ²⁵ tn Or “cities.”

[16:4]  ²⁶ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ²⁸ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ²⁹ tn Or “observe” or “follow.”

[17:2]  ³⁰ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ³¹ 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 17:2. 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]  ³² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ³³ 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]  ³⁴ sn See the note on synagogue in 6:9.

[19:8]  ³⁵ tn Or “boldly.”

[19:8]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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.

[22:19]  ³⁹ tn Grk “And I 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, in καγώ [kagw]) has not been translated here.

[22:19]  ⁴⁰ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.

[27:31]  ⁴¹ sn See the note on the word centurion in 10:1.

[27:31]  ⁴² sn The pronoun you is plural in Greek.