Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ¹  the God of our forefathers, ²  has glorified ³  his servant ⁴  Jesus, whom you handed over and rejected ⁵  in the presence of Pilate after he had decided ⁶  to release him.

Kisah Para Rasul 3:22

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ⁷  him in everything he tells you. ⁸ 

Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ⁹  to all who live in Jerusalem that a notable miraculous sign ¹⁰  has come about through them, ¹¹  and we cannot deny it.

Kisah Para Rasul 9:31

9:31 Then ¹²  the church throughout Judea, Galilee, ¹³  and Samaria experienced ¹⁴  peace and thus was strengthened. ¹⁵  Living ¹⁶  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ¹⁷  increased in numbers.

Kisah Para Rasul 11:19

Activity in the Church at Antioch

11:19 Now those who had been scattered because of the persecution that took place over Stephen ¹⁸  went as far as ¹⁹  Phoenicia, ²⁰  Cyprus, ²¹  and Antioch, ²²  speaking the message ²³  to no one but Jews.

Kisah Para Rasul 14:3

14:3 So they stayed there ²⁴  for a considerable time, speaking out courageously for the Lord, who testified ²⁵  to the message ²⁶  of his grace, granting miraculous signs ²⁷  and wonders to be performed through their hands.

Kisah Para Rasul 15:3

15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ²⁸  and Samaria, they were relating at length ²⁹  the conversion of the Gentiles and bringing great joy ³⁰  to all the brothers.

Kisah Para Rasul 18:14

18:14 But just as Paul was about to speak, ³¹  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ³²  I would have been justified in accepting the complaint ³³  of you Jews, ³⁴ 

Kisah Para Rasul 21:39

21:39 Paul answered, ³⁵  “I am a Jew ³⁶  from Tarsus in Cilicia, a citizen of an important city. ³⁷  Please ³⁸  allow me to speak to the people.”

Kisah Para Rasul 23:18

23:18 So the centurion ³⁹  took him and brought him to the commanding officer ⁴⁰  and said, “The prisoner Paul called ⁴¹  me and asked me to bring this young man to you because he has something to tell you.”

Kisah Para Rasul 25:11

25:11 If then I am in the wrong ⁴²  and have done anything that deserves death, I am not trying to escape dying, ⁴³  but if not one of their charges against me is true, ⁴⁴  no one can hand me over to them. ⁴⁵  I appeal to Caesar!” ⁴⁶ 

Kisah Para Rasul 27:21

27:21 Since many of them had no desire to eat, ⁴⁷  Paul ⁴⁸  stood up ⁴⁹  among them and said, “Men, you should have listened to me ⁵⁰  and not put out to sea ⁵¹  from Crete, thus avoiding ⁵²  this damage and loss.

[3:13]  ¹ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ² tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ³ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁴ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ⁵ tn Or “denied,” “disowned.”

[3:13]  ⁶ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:22]  ⁷ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ⁸ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[4:16]  ⁹ tn Or “evident.”

[4:16]  ¹⁰ 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]  ¹¹ tn Or “has been done by them.”

[9:31]  ¹² tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  ¹³ tn Grk “and Galilee,” 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.

[9:31]  ¹⁴ tn Grk “had.”

[9:31]  ¹⁵ tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  ¹⁶ tn Grk “And living.” 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.

[9:31]  ¹⁷ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[11:19]  ¹⁸ sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

[11:19]  ¹⁹ tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.

[11:19]  ²⁰ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

[11:19]  ²¹ tn Grk “and Cyprus,” 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.

[11:19]  sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:19]  ²² sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.

[11:19]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[11:19]  ²³ tn Grk “word.”

[14:3]  ²⁴ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ²⁵ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ²⁶ tn Grk “word.”

[14:3]  ²⁷ tn Here the context indicates the miraculous nature of the signs mentioned.

[15:3]  ²⁸ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ²⁹ tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  ³⁰ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[18:14]  ³¹ tn Grk “about to open his mouth” (an idiom).

[18:14]  ³² tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ³³ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ³⁴ tn Grk “accepting your complaint, O Jews.”

[21:39]  ³⁵ tn Grk “said.”

[21:39]  ³⁶ tn Grk “a Jewish man.”

[21:39]  ³⁷ tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

[21:39]  ³⁸ tn Grk “I beg you.”

[23:18]  ³⁹ tn Grk “he”; the referent (the centurion) has been specified in the translation for clarity.

[23:18]  ⁴⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:18]  ⁴¹ tn Grk “calling.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[25:11]  ⁴² tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ⁴³ tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11]  ⁴⁴ tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11]  ⁴⁵ sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  ⁴⁶ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:11]  sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen’s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.

[27:21]  ⁴⁷ tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.

[27:21]  ⁴⁸ tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.

[27:21]  ⁴⁹ tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.

[27:21]  ⁵⁰ tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”

[27:21]  sn By saying “you should have listened to me and not put out to sea from Crete” Paul was not “rubbing it in,” but was reasserting his credibility before giving his next recommendation.

[27:21]  ⁵¹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:21]  ⁵² tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.