Kisah Para Rasul 1:16

1:16 “Brothers, ¹  the scripture had to be fulfilled that the Holy Spirit foretold through ²  David concerning Judas – who became the guide for those who arrested Jesus –

Kisah Para Rasul 7:44

7:44 Our ancestors ³  had the tabernacle ⁴  of testimony in the wilderness, ⁵  just as God ⁶  who spoke to Moses ordered him ⁷  to make it according to the design he had seen.

Kisah Para Rasul 10:45

10:45 The ⁸  circumcised believers ⁹  who had accompanied Peter were greatly astonished ¹⁰  that ¹¹  the gift of the Holy Spirit ¹²  had been poured out ¹³  even on the Gentiles,

Kisah Para Rasul 13:5

13:5 When ¹⁴  they arrived ¹⁵  in Salamis, ¹⁶  they began to proclaim ¹⁷  the word of God in the Jewish synagogues. ¹⁸  (Now they also had John ¹⁹  as their assistant.) ²⁰ 

Kisah Para Rasul 13:36

13:36 For David, after he had served ²¹  God’s purpose in his own generation, died, ²²  was buried with his ancestors, ²³  and experienced ²⁴  decay,

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ²⁵  all the things God ²⁶  had done with them, and that he had opened a door ²⁷  of faith for the Gentiles.

Kisah Para Rasul 15:4

15:4 When they arrived in Jerusalem, they were received ²⁸  by the church and the apostles and the elders, and they reported ²⁹  all the things God had done with them. ³⁰ 

Kisah Para Rasul 15:17

15:17 so that the rest of humanity ³¹  may seek the Lord,

namely, ³²  all the Gentiles ³³  I have called to be my own,’ ³⁴  says the Lord, ³⁵  who makes these things

Kisah Para Rasul 15:33

15:33 After ³⁶  they had spent some time there, ³⁷  they were sent off in peace by the brothers to those who had sent them.

Kisah Para Rasul 18:8

18:8 Crispus, the president of the synagogue, ³⁸  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ³⁹  believed and were baptized.

Kisah Para Rasul 19:25

19:25 He gathered ⁴⁰  these ⁴¹  together, along with the workmen in similar trades, ⁴²  and said, “Men, you know that our prosperity ⁴³  comes from this business.

Kisah Para Rasul 20:7

20:7 On the first day ⁴⁴  of the week, when we met ⁴⁵  to break bread, Paul began to speak ⁴⁶  to the people, and because he intended ⁴⁷  to leave the next day, he extended ⁴⁸  his message until midnight.

Kisah Para Rasul 20:18

20:18 When they arrived, he said to them, “You yourselves know how I lived ⁴⁹  the whole time I was with you, from the first day I set foot ⁵⁰  in the province of Asia, ⁵¹ 

Kisah Para Rasul 20:31

20:31 Therefore be alert, ⁵²  remembering that night and day for three years I did not stop warning ⁵³  each one of you with tears.

Kisah Para Rasul 21:7

21:7 We continued the voyage from Tyre ⁵⁴  and arrived at Ptolemais, ⁵⁵  and when we had greeted the brothers, we stayed with them for one day.

Kisah Para Rasul 21:16

21:16 Some of the disciples from Caesarea ⁵⁶  came along with us too, and brought us to the house ⁵⁷  of Mnason of Cyprus, a disciple from the earliest times, ⁵⁸  with whom we were to stay.

Kisah Para Rasul 21:32

21:32 He ⁵⁹  immediately took ⁶⁰  soldiers and centurions ⁶¹  and ran down to the crowd. ⁶²  When they saw ⁶³  the commanding officer ⁶⁴  and the soldiers, they stopped beating ⁶⁵  Paul.

Kisah Para Rasul 24:18

24:18 which I was doing when they found me in the temple, ritually purified, ⁶⁶  without a crowd or a disturbance. ⁶⁷ 

Kisah Para Rasul 25:6

25:6 After Festus ⁶⁸  had stayed ⁶⁹  not more than eight or ten days among them, he went down to Caesarea, ⁷⁰  and the next day he sat ⁷¹  on the judgment seat ⁷²  and ordered Paul to be brought.

Kisah Para Rasul 26:13

26:13 about noon along the road, Your Majesty, ⁷³  I saw a light from heaven, ⁷⁴  brighter than the sun, shining everywhere around ⁷⁵  me and those traveling with me.

Kisah Para Rasul 27:24

27:24 and said, ⁷⁶  ‘Do not be afraid, Paul! You must stand before ⁷⁷  Caesar, ⁷⁸  and God has graciously granted you the safety ⁷⁹  of all who are sailing with you.’

[1:16]  ¹ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ² tn Grk “foretold by the mouth of.”

[7:44]  ³ tn Or “forefathers”; Grk “fathers.”

[7:44]  ⁴ tn Or “tent.”

[7:44]  sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.

[7:44]  ⁵ tn Or “desert.”

[7:44]  ⁶ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ⁷ tn The word “him” 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.

[10:45]  ⁸ tn Grk “And the.” 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.

[10:45]  ⁹ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ¹⁰ sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.

[10:45]  ¹¹ tn Or “because.”

[10:45]  ¹² tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.

[10:45]  ¹³ sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.

[13:5]  ¹⁴ tn Grk “And when.” 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.

[13:5]  ¹⁵ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ¹⁶ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ¹⁷ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ¹⁸ sn See the note on synagogue in 6:9.

[13:5]  ¹⁹ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ²⁰ tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:5]  sn This is a parenthetical note by the author.

[13:36]  ²¹ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ²² tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ²³ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ²⁴ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[14:27]  ²⁵ tn Or “announced.”

[14:27]  ²⁶ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ²⁷ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[15:4]  ²⁸ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ²⁹ tn Or “announced.”

[15:4]  ³⁰ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[15:17]  ³¹ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ³² tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ³³ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.

[15:17]  ³⁴ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ³⁵ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[15:33]  ³⁶ tn Grk “And after.” 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.

[15:33]  ³⁷ tn The word “there” is not in the Greek text, but is implied.

[18:8]  ³⁸ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ³⁹ tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.

[19:25]  ⁴⁰ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ⁴¹ tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ⁴² sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ⁴³ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[20:7]  ⁴⁴ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ⁴⁵ tn Or “assembled.”

[20:7]  ⁴⁶ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. 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. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ⁴⁷ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  ⁴⁸ tn Or “prolonged.”

[20:18]  ⁴⁹ tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

[20:18]  ⁵⁰ tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ⁵¹ tn Grk “Asia”; see the note on this word in v. 16.

[20:31]  ⁵² tn Or “be watchful.”

[20:31]  ⁵³ tn Or “admonishing.”

[21:7]  ⁵⁴ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ⁵⁵ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[21:16]  ⁵⁶ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[21:16]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:16]  ⁵⁷ tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16]  ⁵⁸ tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[21:32]  ⁵⁹ tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

[21:32]  ⁶⁰ tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32]  ⁶¹ sn See the note on the word centurion in 10:1.

[21:32]  ⁶² tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  ⁶³ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  ⁶⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  ⁶⁵ sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

[24:18]  ⁶⁶ sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

[24:18]  ⁶⁷ tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[25:6]  ⁶⁸ tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6]  ⁶⁹ tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6]  ⁷⁰ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:6]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:6]  ⁷¹ tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:6]  ⁷² tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:6]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[26:13]  ⁷³ tn Grk “O King.”

[26:13]  ⁷⁴ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13]  ⁷⁵ tn The word “everywhere” has been supplied in the translation to clarify the meaning of περιλάμψαν (perilamyan). Otherwise the modern reader might think that each of the individuals were encircled by lights or halos. See also Acts 9:7; 22:6, 9.

[27:24]  ⁷⁶ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ⁷⁷ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ⁷⁸ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ⁷⁹ tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[27:24]  sn The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.