Kisah Para Rasul 1:18

1:18 (Now this man Judas ¹  acquired a field with the reward of his unjust deed, ²  and falling headfirst ³  he burst open in the middle and all his intestines ⁴  gushed out.

Kisah Para Rasul 2:6

2:6 When this sound ⁵  occurred, a crowd gathered and was in confusion, ⁶  because each one heard them speaking in his own language.

Kisah Para Rasul 7:11

7:11 Then a famine occurred throughout ⁷  Egypt and Canaan, causing ⁸  great suffering, and our ⁹  ancestors ¹⁰  could not find food.

Kisah Para Rasul 8:26

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ¹¹  said to Philip, ¹²  “Get up and go south ¹³  on the road that goes down from Jerusalem ¹⁴  to Gaza.” (This is a desert ¹⁵  road.) ¹⁶ 

Kisah Para Rasul 8:31

8:31 The man ¹⁷  replied, “How in the world can I, ¹⁸  unless someone guides me?” So he invited Philip to come up and sit with him.

Kisah Para Rasul 8:33

8:33 In humiliation ¹⁹  justice was taken from him. ²⁰ 

Who can describe his posterity? ²¹ 

For his life was taken away ²²  from the earth.” ²³ 

Kisah Para Rasul 10:2

10:2 He ²⁴  was a devout, God-fearing man, ²⁵  as was all his household; he did many acts of charity for the people ²⁶  and prayed to God regularly.

Kisah Para Rasul 10:36

10:36 You know ²⁷  the message ²⁸  he sent to the people ²⁹  of Israel, proclaiming the good news of peace ³⁰  through ³¹  Jesus Christ ³²  (he is Lord ³³  of all) –

Kisah Para Rasul 13:36

13:36 For David, after he had served ³⁴  God’s purpose in his own generation, died, ³⁵  was buried with his ancestors, ³⁶  and experienced ³⁷  decay,

Kisah Para Rasul 16:14

16:14 A ³⁸  woman named Lydia, a dealer in purple cloth ³⁹  from the city of Thyatira, ⁴⁰  a God-fearing woman, listened to us. ⁴¹  The Lord opened her heart to respond ⁴²  to what Paul was saying.

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ⁴³  as he customarily did, and on three Sabbath days he addressed ⁴⁴  them from the scriptures,

Kisah Para Rasul 17:4

17:4 Some of them were persuaded ⁴⁵  and joined Paul and Silas, along with a large group ⁴⁶  of God-fearing Greeks ⁴⁷  and quite a few ⁴⁸  prominent women.

Kisah Para Rasul 17:15

17:15 Those who accompanied Paul escorted him as far as Athens, ⁴⁹  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ⁵⁰ 

Kisah Para Rasul 17:32

17:32 Now when they heard about ⁵¹  the resurrection from the dead, some began to scoff, ⁵²  but others said, “We will hear you again about this.”

Kisah Para Rasul 19:6

19:6 and when Paul placed ⁵³  his hands on them, the Holy Spirit came ⁵⁴  upon them, and they began to speak ⁵⁵  in tongues and to prophesy. ⁵⁶ 

Kisah Para Rasul 19:29

19:29 The ⁵⁷  city was filled with the uproar, ⁵⁸  and the crowd ⁵⁹  rushed to the theater ⁶⁰  together, ⁶¹  dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions.

Kisah Para Rasul 19:31

19:31 Even some of the provincial authorities ⁶²  who were his friends sent ⁶³  a message ⁶⁴  to him, urging him not to venture ⁶⁵  into the theater.

Kisah Para Rasul 19:38

19:38 If then Demetrius and the craftsmen who are with him have a complaint ⁶⁶  against someone, the courts are open ⁶⁷  and there are proconsuls; let them bring charges against one another there. ⁶⁸ 

Kisah Para Rasul 20:29

20:29 I know that after I am gone ⁶⁹  fierce wolves ⁷⁰  will come in among you, not sparing the flock.

Kisah Para Rasul 22:19

22:19 I replied, ⁷¹  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ⁷²  who believed in you.

Kisah Para Rasul 26:5

26:5 They know, ⁷³  because they have known ⁷⁴  me from time past, ⁷⁵  if they are willing to testify, that according to the strictest party ⁷⁶  of our religion, I lived as a Pharisee. ⁷⁷ 

Kisah Para Rasul 26:14

26:14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ⁷⁸  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ⁷⁹  by kicking against the goads.’ ⁸⁰ 

Kisah Para Rasul 27:9

Caught in a Violent Storm

27:9 Since considerable time had passed and the voyage was now dangerous ⁸¹  because the fast ⁸²  was already over, ⁸³  Paul advised them, ⁸⁴ 

Kisah Para Rasul 27:41

27:41 But they encountered a patch of crosscurrents ⁸⁵  and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force ⁸⁶  of the waves.

Kisah Para Rasul 28:2

28:2 The local inhabitants ⁸⁷  showed us extraordinary ⁸⁸  kindness, for they built a fire and welcomed us all because it had started to rain ⁸⁹  and was cold.

[1:18]  ¹ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ² tn Traditionally, “with the reward of his wickedness.”

[1:18]  ³ tn Traditionally, “falling headlong.”

[1:18]  ⁴ tn Or “all his bowels.”

[2:6]  ⁵ tn Or “this noise.”

[2:6]  ⁶ tn Or “was bewildered.”

[7:11]  ⁷ tn Grk “came upon all Egypt.”

[7:11]  ⁸ tn Grk “and,” but logically causal.

[7:11]  ⁹ sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.

[7:11]  ¹⁰ tn Or “forefathers”; Grk “fathers.”

[8:26]  ¹¹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ¹² tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ¹³ tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.

[8:26]  ¹⁴ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:26]  ¹⁵ tn Or “wilderness.”

[8:26]  ¹⁶ tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”

[8:26]  sn The concluding note about the road appears to be a parenthetical note by the author.

[8:31]  ¹⁷ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ¹⁸ tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.

[8:33]  ¹⁹ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ²⁰ tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ²¹ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

[8:33]  sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.

[8:33]  ²² tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

[8:33]  ²³ sn A quotation from Isa 53:7-8.

[10:2]  ²⁴ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ²⁵ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ²⁶ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[10:36]  ²⁷ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ²⁸ tn Grk “the word.”

[10:36]  ²⁹ tn Grk “to the sons.”

[10:36]  ³⁰ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ³¹ tn Or “by.”

[10:36]  ³² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ³³ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[13:36]  ³⁴ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ³⁵ 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]  ³⁶ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ³⁷ 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.

[16:14]  ³⁸ tn Grk “And a.” 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.

[16:14]  ³⁹ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ⁴⁰ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ⁴¹ tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:14]  ⁴² tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:14]  sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).

[17:2]  ⁴³ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ⁴⁴ 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 17:2. 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.

[17:4]  ⁴⁵ tn Or “convinced.”

[17:4]  ⁴⁶ tn Or “a large crowd.”

[17:4]  ⁴⁷ tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ⁴⁸ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:15]  ⁴⁹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ⁵⁰ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:32]  ⁵¹ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ⁵² tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[19:6]  ⁵³ tn Or “laid.”

[19:6]  ⁵⁴ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ⁵⁵ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ⁵⁶ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:29]  ⁵⁷ 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.

[19:29]  ⁵⁸ tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”

[19:29]  ⁵⁹ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ⁶⁰ sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.

[19:29]  ⁶¹ tn Grk “to the theater with one accord.”

[19:31]  ⁶² tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  ⁶³ tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  ⁶⁴ tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[19:31]  ⁶⁵ tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.

[19:38]  ⁶⁶ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ⁶⁷ tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38]  ⁶⁸ tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

[20:29]  ⁶⁹ tn Grk “after my departure.”

[20:29]  ⁷⁰ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[22:19]  ⁷¹ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ⁷² tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.

[26:5]  ⁷³ tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.

[26:5]  ⁷⁴ tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ⁷⁵ tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”

[26:5]  ⁷⁶ tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.

[26:5]  ⁷⁷ sn See the note on Pharisee in 5:34.

[26:14]  ⁷⁸ tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ⁷⁹ tn Grk “It is hard for you.”

[26:14]  ⁸⁰ tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.

[26:14]  sn Sayings which contain the imagery used here (kicking against the goads) were also found in Greek writings; see Pindar, Pythians 2.94-96; Euripides, Bacchae 795.

[27:9]  ⁸¹ tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.

[27:9]  ⁸² sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).

[27:9]  ⁸³ tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”

[27:9]  ⁸⁴ tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.

[27:9]  sn Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God’s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.

[27:41]  ⁸⁵ tn Grk “fell upon a place of two seas.” The most common explanation for this term is that it refers to a reef or sandbar with the sea on both sides, as noted in BDAG 245 s.v. διθάλασσος: the “τόπος δ. Ac 27:41 is a semantic unit signifying a point (of land jutting out with water on both sides).” However, Greek had terms for a “sandbank” (θῖς [qis], ταινία [tainia]), a “reef” (ἑρμα [Jerma]), “strait” (στενόν [stenon]), “promontory” (ἀρωτήρον [arwthron]), and other nautical hazards, none of which are used by the author here. NEB here translates τόπον διθάλασσον (topon diqalasson) as “cross-currents,” a proposal close to that advanced by J. M. Gilchrist, “The Historicity of Paul’s Shipwreck,” JSNT 61 (1996): 29-51, who suggests the meaning is “a patch of cross-seas,” where the waves are set at an angle to the wind, a particular hazard for sailors. Thus the term most likely refers to some sort of adverse sea conditions rather than a topographical feature like a reef or sandbar.

[27:41]  ⁸⁶ tn Or “violence” (BDAG 175 s.v. βία a).

[28:2]  ⁸⁷ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:2]  ⁸⁸ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ⁸⁹ tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”