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 7:7

7:7 But I will punish ⁵  the nation they serve as slaves,’ said God, ‘and after these things they will come out of there ⁶  and worship ⁷  me in this place.’ ⁸ 

Kisah Para Rasul 7:31

7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord,

Kisah Para Rasul 8:25

8:25 So after Peter and John ⁹  had solemnly testified ¹⁰  and spoken the word of the Lord, ¹¹  they started back to Jerusalem, proclaiming ¹²  the good news to many Samaritan villages ¹³  as they went. ¹⁴ 

Kisah Para Rasul 8:30

8:30 So Philip ran up ¹⁵  to it ¹⁶  and heard the man ¹⁷  reading Isaiah the prophet. He ¹⁸  asked him, ¹⁹  “Do you understand what you’re reading?”

Kisah Para Rasul 8:39

8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ²⁰  went on his way rejoicing. ²¹ 

Kisah Para Rasul 9:41

9:41 He gave ²²  her his hand and helped her get up. Then he called ²³  the saints and widows and presented her alive.

Kisah Para Rasul 12:14

12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told ²⁴  them ²⁵  that Peter was standing at the gate.

Kisah Para Rasul 13:48

13:48 When the Gentiles heard this, they began to rejoice ²⁶  and praise ²⁷  the word of the Lord, and all who had been appointed for eternal life ²⁸  believed.

Kisah Para Rasul 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ²⁹  when Paul and Barnabas ³⁰  went into the Jewish synagogue ³¹  and spoke in such a way that a large group ³²  of both Jews and Greeks believed.

Kisah Para Rasul 14:11

14:11 So when the crowds saw what Paul had done, they shouted ³³  in the Lycaonian language, ³⁴  “The gods have come down to us in human form!” ³⁵ 

Kisah Para Rasul 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ³⁶  and began to teach the brothers, “Unless you are circumcised ³⁷  according to the custom of Moses, you cannot be saved.”

Kisah Para Rasul 16:3

16:3 Paul wanted Timothy ³⁸  to accompany him, and he took ³⁹  him and circumcised ⁴⁰  him because of the Jews who were in those places, ⁴¹  for they all knew that his father was Greek. ⁴² 

Kisah Para Rasul 16:22

16:22 The crowd joined the attack ⁴³  against them, and the magistrates tore the clothes ⁴⁴  off Paul and Silas ⁴⁵  and ordered them to be beaten with rods. ⁴⁶ 

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ⁴⁷  them and saying farewell, ⁴⁸  he left to go to Macedonia. ⁴⁹ 

Kisah Para Rasul 20:13

The Voyage to Miletus

20:13 We went on ahead ⁵⁰  to the ship and put out to sea ⁵¹  for Assos, ⁵²  intending ⁵³  to take Paul aboard there, for he had arranged it this way. ⁵⁴  He ⁵⁵  himself was intending ⁵⁶  to go there by land. ⁵⁷ 

Kisah Para Rasul 22:19

22:19 I replied, ⁵⁸  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ⁵⁹  who believed in you.

Kisah Para Rasul 22:24

22:24 the commanding officer ⁶⁰  ordered Paul ⁶¹  to be brought back into the barracks. ⁶²  He told them ⁶³  to interrogate Paul ⁶⁴  by beating him with a lash ⁶⁵  so that he could find out the reason the crowd ⁶⁶  was shouting at Paul ⁶⁷  in this way.

Kisah Para Rasul 25:7

25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ⁶⁸  bringing many serious ⁶⁹  charges that they were not able to prove. ⁷⁰ 

Kisah Para Rasul 27:31

27:31 Paul said to the centurion ⁷¹  and the soldiers, “Unless these men stay with the ship, you ⁷²  cannot be saved.”

[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.”

[7:7]  ⁵ tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”

[7:7]  ⁶ tn The words “of there” are not in the Greek text, but are implied.

[7:7]  sn A quotation from Gen 15:14.

[7:7]  ⁷ tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

[7:7]  ⁸ sn An allusion to Exod 3:12.

[8:25]  ⁹ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ¹⁰ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ¹¹ 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; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 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.

[8:25]  ¹² tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ¹³ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ¹⁴ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[8:30]  ¹⁵ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ¹⁶ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ¹⁷ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ¹⁸ 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.

[8:30]  ¹⁹ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

[8:39]  ²⁰ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ²¹ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[9:41]  ²² tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ²³ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[12:14]  ²⁴ tn Or “informed.”

[12:14]  ²⁵ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:48]  ²⁶ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ²⁷ tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ²⁸ sn Note the contrast to v. 46 in regard to eternal life.

[14:1]  ²⁹ sn Iconium. See the note in 13:51.

[14:1]  ³⁰ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ³¹ sn See the note on synagogue in 6:9.

[14:1]  ³² tn Or “that a large crowd.”

[14:11]  ³³ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ³⁴ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ³⁵ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

[15:1]  ³⁶ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ³⁷ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:1]  sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

[16:3]  ³⁸ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ³⁹ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ⁴⁰ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ⁴¹ tn Or “who lived in the area.”

[16:3]  ⁴² tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[16:22]  ⁴³ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ⁴⁴ tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).

[16:22]  ⁴⁵ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ⁴⁶ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[20:1]  ⁴⁷ tn Or “exhorting.”

[20:1]  ⁴⁸ tn Or “and taking leave of them.”

[20:1]  ⁴⁹ sn Macedonia was the Roman province of Macedonia in Greece.

[20:13]  ⁵⁰ tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:13]  ⁵¹ 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.”

[20:13]  ⁵² sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:13]  ⁵³ 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.”

[20:13]  ⁵⁴ tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”

[20:13]  ⁵⁵ tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”

[20:13]  ⁵⁶ 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.”

[20:13]  ⁵⁷ tn Or “there on foot.”

[22:19]  ⁵⁸ 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]  ⁵⁹ 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.

[22:24]  ⁶⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[22:24]  ⁶¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ⁶² tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[22:24]  ⁶³ tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.

[22:24]  ⁶⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ⁶⁵ sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

[22:24]  ⁶⁶ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  ⁶⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[25:7]  ⁶⁸ tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ⁶⁹ tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ⁷⁰ tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[27:31]  ⁷¹ sn See the note on the word centurion in 10:1.

[27:31]  ⁷² sn The pronoun you is plural in Greek.