Kisah Para Rasul 1:11

1:11 and said, “Men of Galilee, why do you stand here ¹  looking up into the sky? This same Jesus who has been taken up from you into heaven ²  will come back in the same way you saw him go into heaven.”

Kisah Para Rasul 2:33

2:33 So then, exalted ³  to the right hand ⁴  of God, and having received ⁵  the promise of the Holy Spirit ⁶  from the Father, he has poured out ⁷  what you both see and hear.

Kisah Para Rasul 4:21

4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ⁸  God for what had happened.

Kisah Para Rasul 4:27

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ⁹  your holy servant Jesus, whom you anointed, ¹⁰ 

Kisah Para Rasul 5:4

5:4 Before it was sold, ¹¹  did it not ¹²  belong to you? And when it was sold, was the money ¹³  not at your disposal? How have you thought up this deed in your heart? ¹⁴  You have not lied to people ¹⁵  but to God!”

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ¹⁶  days, when the disciples were growing in number, ¹⁷  a complaint arose on the part of the Greek-speaking Jews ¹⁸  against the native Hebraic Jews, ¹⁹  because their widows ²⁰  were being overlooked ²¹  in the daily distribution of food. ²² 

Kisah Para Rasul 9:21

9:21 All ²³  who heard him were amazed and were saying, “Is this not ²⁴  the man who in Jerusalem was ravaging ²⁵  those who call on this name, and who had come here to bring them as prisoners ²⁶  to the chief priests?”

Kisah Para Rasul 11:26

11:26 and when he found him, he brought him to Antioch. ²⁷  So ²⁸  for a whole year Barnabas and Saul ²⁹  met with the church and taught a significant number of people. ³⁰  Now it was in Antioch ³¹  that the disciples were first called Christians. ³² 

Kisah Para Rasul 14:3

14:3 So they stayed there ³³  for a considerable time, speaking out courageously for the Lord, who testified ³⁴  to the message ³⁵  of his grace, granting miraculous signs ³⁶  and wonders to be performed through their hands.

Kisah Para Rasul 15:20

15:20 but that we should write them a letter ³⁷  telling them to abstain ³⁸  from things defiled ³⁹  by idols and from sexual immorality and from what has been strangled ⁴⁰  and from blood.

Kisah Para Rasul 19:9

19:9 But when ⁴¹  some were stubborn ⁴²  and refused to believe, reviling ⁴³  the Way ⁴⁴  before the congregation, he left ⁴⁵  them and took the disciples with him, ⁴⁶  addressing ⁴⁷  them every day ⁴⁸  in the lecture hall ⁴⁹  of Tyrannus.

Kisah Para Rasul 19:13

19:13 But some itinerant ⁵⁰  Jewish exorcists tried to invoke the name ⁵¹  of the Lord Jesus over those who were possessed by ⁵²  evil spirits, saying, “I sternly warn ⁵³  you by Jesus whom Paul preaches.”

Kisah Para Rasul 19:26

19:26 And you see and hear that this Paul has persuaded ⁵⁴  and turned away ⁵⁵  a large crowd, ⁵⁶  not only in Ephesus ⁵⁷  but in practically all of the province of Asia, ⁵⁸  by saying ⁵⁹  that gods made by hands are not gods at all. ⁶⁰ 

Kisah Para Rasul 22:30

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ⁶¹  wanted to know the true reason ⁶²  Paul ⁶³  was being accused by the Jews, he released him and ordered the chief priests and the whole council ⁶⁴  to assemble. He then brought ⁶⁵  Paul down and had him stand before them.

Kisah Para Rasul 23:9

23:9 There was a great commotion, ⁶⁶  and some experts in the law ⁶⁷  from the party of the Pharisees stood up ⁶⁸  and protested strongly, ⁶⁹  “We find nothing wrong ⁷⁰  with this man. What if a spirit or an angel has spoken to him?”

Kisah Para Rasul 23:15

23:15 So now you and the council ⁷¹  request the commanding officer ⁷²  to bring him down to you, as if you were going to determine ⁷³  his case ⁷⁴  by conducting a more thorough inquiry. ⁷⁵  We are ready to kill him ⁷⁶  before he comes near this place.” ⁷⁷ 

Kisah Para Rasul 24:2

24:2 When Paul ⁷⁸  had been summoned, Tertullus began to accuse him, ⁷⁹  saying, “We have experienced a lengthy time ⁸⁰  of peace through your rule, ⁸¹  and reforms ⁸²  are being made in this nation ⁸³  through your foresight. ⁸⁴ 

Kisah Para Rasul 25:16

25:16 I answered them ⁸⁵  that it was not the custom of the Romans to hand over anyone ⁸⁶  before the accused had met his accusers face to face ⁸⁷  and had been given ⁸⁸  an opportunity to make a defense against the accusation. ⁸⁹ 

Kisah Para Rasul 25:24

25:24 Then Festus ⁹⁰  said, “King Agrippa, ⁹¹  and all you who are present here with us, you see this man about whom the entire Jewish populace ⁹²  petitioned ⁹³  me both in Jerusalem ⁹⁴  and here, ⁹⁵  shouting loudly ⁹⁶  that he ought not to live any longer.

Kisah Para Rasul 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ⁹⁷  and to the Gentiles, that they should repent and turn to God, ⁹⁸  performing deeds consistent with ⁹⁹  repentance.

Kisah Para Rasul 28:25

28:25 So they began to leave, ¹⁰⁰  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ¹⁰¹  through the prophet Isaiah

[1:11]  ¹ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ² tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[2:33]  ³ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ⁴ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ⁵ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ⁶ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ⁷ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[4:21]  ⁸ tn Or “glorifying.”

[4:27]  ⁹ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ¹⁰ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[5:4]  ¹¹ tn Grk “Remaining to you.”

[5:4]  ¹² tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ¹³ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ¹⁴ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ¹⁵ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[6:1]  ¹⁶ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹⁷ tn Grk “were multiplying.”

[6:1]  ¹⁸ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ¹⁹ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ²⁰ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ²¹ tn Or “neglected.”

[6:1]  ²² tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[9:21]  ²³ 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.

[9:21]  ²⁴ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ²⁵ tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

[9:21]  ²⁶ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[11:26]  ²⁷ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ²⁸ tn Grk “So it happened that” 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.

[11:26]  ²⁹ tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[11:26]  ³⁰ tn Grk “a significant crowd.”

[11:26]  ³¹ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ³² sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.

[14:3]  ³³ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ³⁴ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ³⁵ tn Grk “word.”

[14:3]  ³⁶ tn Here the context indicates the miraculous nature of the signs mentioned.

[15:20]  ³⁷ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ³⁸ tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).

[15:20]  sn Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14-11:1.

[15:20]  ³⁹ tn Or “polluted.”

[15:20]  ⁴⁰ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).

[19:9]  ⁴¹ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ⁴² tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ⁴³ tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9]  ⁴⁴ sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

[19:9]  ⁴⁵ tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

[19:9]  ⁴⁶ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ⁴⁷ 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 19:9. 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.

[19:9]  ⁴⁸ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ⁴⁹ tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”

[19:13]  ⁵⁰ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ⁵¹ tn Grk “to name the name.”

[19:13]  ⁵² tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ⁵³ sn The expression I sternly warn you means “I charge you as under oath.”

[19:26]  ⁵⁴ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ⁵⁵ tn Or “misled.”

[19:26]  ⁵⁶ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ⁵⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ⁵⁸ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ⁵⁹ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ⁶⁰ tn The words “at all” are not in the Greek text but are implied.

[19:26]  sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[22:30]  ⁶¹ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ⁶² tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

[22:30]  ⁶³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ⁶⁴ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ⁶⁵ tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.

[23:9]  ⁶⁶ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ⁶⁷ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ⁶⁸ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ⁶⁹ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ⁷⁰ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[23:15]  ⁷¹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ⁷² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ⁷³ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ⁷⁴ tn Grk “determine the things about him.”

[23:15]  ⁷⁵ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ⁷⁶ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ⁷⁷ tn The words “this place” are not in the Greek text, but are implied.

[24:2]  ⁷⁸ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ⁷⁹ tn Or “began to bring charges, saying.”

[24:2]  ⁸⁰ tn Grk “experienced much peace.”

[24:2]  ⁸¹ tn Grk “through you” (“rule” is implied).

[24:2]  ⁸² tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ⁸³ tn Or “being made for this people.”

[24:2]  ⁸⁴ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[25:16]  ⁸⁵ tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

[25:16]  sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.

[25:16]  ⁸⁶ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ⁸⁷ tn Or “has met his accusers in person.”

[25:16]  ⁸⁸ tn Grk “and receives.”

[25:16]  ⁸⁹ tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”

[25:24]  ⁹⁰ sn See the note on Porcius Festus in 24:27.

[25:24]  ⁹¹ sn See the note on King Agrippa in 25:13.

[25:24]  ⁹² tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, population…τὸ πλῆθος the populace…ἅπαν τὸ πλ. τῶν ᾿Ιουδαίων Ac 25:24.” However, the actions of the leadership are seen by Luke as representing the actions of the entire nation, so the remark is not inaccurate.

[25:24]  ⁹³ tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  ⁹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  ⁹⁵ sn Here means “here in Caesarea.”

[25:24]  ⁹⁶ tn Or “screaming.”

[26:20]  ⁹⁷ tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ⁹⁸ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ⁹⁹ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[28:25]  ¹⁰⁰ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ¹⁰¹ tn Or “forefathers”; Grk “fathers.”