Kisah Para Rasul 4:23

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ¹  went to their fellow believers ²  and reported everything the high priests and the elders had said to them.

Kisah Para Rasul 9:31

9:31 Then ³  the church throughout Judea, Galilee, ⁴  and Samaria experienced ⁵  peace and thus was strengthened. ⁶  Living ⁷  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ⁸  increased in numbers.

Kisah Para Rasul 10:17

10:17 Now while Peter was puzzling over ⁹  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ¹⁰  and approached ¹¹  the gate.

Kisah Para Rasul 10:37

10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: ¹² 

Kisah Para Rasul 10:42

10:42 He ¹³  commanded us to preach to the people and to warn ¹⁴  them ¹⁵  that he is the one ¹⁶  appointed ¹⁷  by God as judge ¹⁸  of the living and the dead.

Kisah Para Rasul 21:19

21:19 When Paul ¹⁹  had greeted them, he began to explain ²⁰  in detail ²¹  what God ²²  had done among the Gentiles through his ministry.

Kisah Para Rasul 25:21

25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ²³  I ordered him to be kept under guard until I could send him to Caesar.” ²⁴ 

[4:23]  ¹ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ² tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[9:31]  ³ 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]  ⁴ 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]  ⁵ tn Grk “had.”

[9:31]  ⁶ 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]  ⁷ 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]  ⁸ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[10:17]  ⁹ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ¹⁰ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ¹¹ tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

[10:17]  sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.

[10:37]  ¹² tn Or “proclaimed.”

[10:42]  ¹³ tn Grk “and he.” 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.

[10:42]  ¹⁴ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

[10:42]  ¹⁵ tn The word “them” 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.

[10:42]  ¹⁶ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42]  ¹⁷ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ¹⁸ sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

[21:19]  ¹⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ²⁰ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ²¹ tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

[21:19]  ²² sn Note how Paul credited God with the success of his ministry.

[25:21]  ²³ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”

[25:21]  ²⁴ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).