Kisah Para Rasul 1:10

1:10 As ¹  they were still staring into the sky while he was going, suddenly ²  two men in white clothing stood near them

Kisah Para Rasul 1:15

1:15 In those days ³  Peter stood up among the believers ⁴  (a gathering of about one hundred and twenty people) and said,

Kisah Para Rasul 5:24

5:24 Now when the commander ⁵  of the temple guard ⁶  and the chief priests heard this report, ⁷  they were greatly puzzled concerning it, ⁸  wondering what this could ⁹  be.

Kisah Para Rasul 7:23

7:23 But when he was about forty years old, it entered his mind ¹⁰  to visit his fellow countrymen ¹¹  the Israelites. ¹² 

Kisah Para Rasul 7:37

7:37 This is the Moses who said to the Israelites, ¹³  ‘God will raise up for you a prophet like me from among your brothers.’ ¹⁴ 

Kisah Para Rasul 7:51

7:51 “You stubborn ¹⁵  people, with uncircumcised ¹⁶  hearts and ears! ¹⁷  You are always resisting the Holy Spirit, like your ancestors ¹⁸  did!

Kisah Para Rasul 8:36

8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me ¹⁹  from being baptized?”

Kisah Para Rasul 10:7

10:7 When the angel who had spoken to him departed, Cornelius ²⁰  called two of his personal servants ²¹  and a devout soldier from among those who served him, ²² 

Kisah Para Rasul 10:11

10:11 He ²³  saw heaven ²⁴  opened ²⁵  and an object something like a large sheet ²⁶  descending, ²⁷  being let down to earth ²⁸  by its four corners.

Kisah Para Rasul 10:25

10:25 So when ²⁹  Peter came in, Cornelius met ³⁰  him, fell ³¹  at his feet, and worshiped ³²  him.

Kisah Para Rasul 10:47

10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, ³³  can he?” ³⁴ 

Kisah Para Rasul 11:16

11:16 And I remembered the word of the Lord, ³⁵  as he used to say, ³⁶  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ³⁷ 

Kisah Para Rasul 16:4

16:4 As they went through the towns, ³⁸  they passed on ³⁹  the decrees that had been decided on by the apostles and elders in Jerusalem ⁴⁰  for the Gentile believers ⁴¹  to obey. ⁴² 

Kisah Para Rasul 16:10

16:10 After Paul ⁴³  saw the vision, we attempted ⁴⁴  immediately to go over to Macedonia, ⁴⁵  concluding that God had called ⁴⁶  us to proclaim the good news to them.

Kisah Para Rasul 17:22

17:22 So Paul stood ⁴⁷  before the Areopagus and said, “Men of Athens, I see that you are very religious ⁴⁸  in all respects. ⁴⁹ 

Kisah Para Rasul 17:28

17:28 For in him we live and move about ⁵⁰  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ⁵¹ 

Kisah Para Rasul 21:1

Paul’s Journey to Jerusalem

21:1 After ⁵²  we ⁵³  tore ourselves away ⁵⁴  from them, we put out to sea, ⁵⁵  and sailing a straight course, ⁵⁶  we came to Cos, ⁵⁷  on the next day to Rhodes, ⁵⁸  and from there to Patara. ⁵⁹ 

Kisah Para Rasul 22:11

22:11 Since I could not see because of ⁶⁰  the brilliance ⁶¹  of that light, I came to Damascus led by the hand of ⁶²  those who were with me.

Kisah Para Rasul 22:25

22:25 When they had stretched him out for the lash, ⁶³  Paul said to the centurion ⁶⁴  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ⁶⁵  without a proper trial?” ⁶⁶ 

Kisah Para Rasul 27:1

Paul and Company Sail for Rome

27:1 When it was decided we ⁶⁷  would sail to Italy, ⁶⁸  they handed over Paul and some other prisoners to a centurion ⁶⁹  of the Augustan Cohort ⁷⁰  named Julius.

Kisah Para Rasul 27:27

27:27 When the fourteenth night had come, while we were being driven ⁷¹  across the Adriatic Sea, ⁷²  about midnight the sailors suspected they were approaching some land. ⁷³ 

Kisah Para Rasul 27:30

27:30 Then when the sailors tried to escape from the ship and were lowering the ship’s boat into the sea, pretending ⁷⁴  that they were going to put out anchors from the bow,

[1:10]  ¹ tn Grk “And as.” 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.

[1:10]  ² tn Grk “behold.”

[1:15]  ³ tn Grk “And in those days.” 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.

[1:15]  ⁴ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[5:24]  ⁵ tn Or “captain.”

[5:24]  ⁶ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:24]  ⁷ tn Grk “heard these words.”

[5:24]  ⁸ tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

[5:24]  ⁹ tn The optative verb here expresses confused uncertainty.

[7:23]  ¹⁰ tn Grk “heart.”

[7:23]  ¹¹ tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

[7:23]  ¹² tn Grk “the sons of Israel.”

[7:37]  ¹³ tn Grk “to the sons of Israel.”

[7:37]  ¹⁴ sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

[7:51]  ¹⁵ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ¹⁶ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ¹⁷ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ¹⁸ tn Or “forefathers”; Grk “fathers.”

[8:36]  ¹⁹ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[10:7]  ²⁰ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ²¹ tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

[10:7]  ²² tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

[10:11]  ²³ 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.

[10:11]  ²⁴ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[10:11]  ²⁵ tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.

[10:11]  ²⁶ tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

[10:11]  ²⁷ tn Or “coming down.”

[10:11]  ²⁸ tn Or “to the ground.”

[10:25]  ²⁹ tn Grk “So it happened that when.” 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.

[10:25]  ³⁰ tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ³¹ tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ³² sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.

[10:47]  ³³ tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).

[10:47]  ³⁴ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.

[11:16]  ³⁵ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[11:16]  ³⁶ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ³⁷ sn John…Spirit. This remark repeats Acts 1:5.

[16:4]  ³⁸ tn Or “cities.”

[16:4]  ³⁹ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ⁴⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ⁴¹ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ⁴² tn Or “observe” or “follow.”

[16:10]  ⁴³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ⁴⁴ tn Grk “sought.”

[16:10]  ⁴⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ⁴⁶ tn Or “summoned.”

[17:22]  ⁴⁷ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ⁴⁸ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ⁴⁹ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:28]  ⁵⁰ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ⁵¹ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[21:1]  ⁵² tn Grk “It happened that when.” 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. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  ⁵³ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1]  ⁵⁴ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  ⁵⁵ 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.”

[21:1]  ⁵⁶ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  ⁵⁷ sn Cos was an island in the Aegean Sea.

[21:1]  ⁵⁸ sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ⁵⁹ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[22:11]  ⁶⁰ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

[22:11]  ⁶¹ tn Or “brightness”; Grk “glory.”

[22:11]  ⁶² tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[22:25]  ⁶³ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ⁶⁴ sn See the note on the word centurion in 10:1.

[22:25]  ⁶⁵ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ⁶⁶ tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:25]  sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.

[27:1]  ⁶⁷ sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).

[27:1]  ⁶⁸ sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).

[27:1]  ⁶⁹ sn See the note on the word centurion in 10:1.

[27:1]  ⁷⁰ tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.

[27:1]  sn The Augustan Cohort. A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion. There is considerable debate over the identification of this particular cohort and the meaning of the title Augustan mentioned here. These may well have been auxiliary (provincial) troops given the honorary title.

[27:27]  ⁷¹ tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.

[27:27]  ⁷² sn The Adriatic Sea. They were now somewhere between Crete and Malta.

[27:27]  ⁷³ tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.

[27:30]  ⁷⁴ tn BDAG 889 s.v. πρόφασις 2 states, “προφάσει ὡς under the pretext that, pretending that…Ac 27:30.” In other words, some of the sailors gave up hope that such efforts would work and instead attempted to escape while pretending to help.