Kisah Para Rasul 1:19

1:19 This ¹  became known to all who lived in Jerusalem, so that in their own language ²  they called that field ³  Hakeldama, that is, “Field of Blood.”)

Kisah Para Rasul 2:6

2:6 When this sound ⁴  occurred, a crowd gathered and was in confusion, ⁵  because each one heard them speaking in his own language.

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ⁶  were speaking to the people, the priests and the commander ⁷  of the temple guard ⁸  and the Sadducees ⁹  came up ¹⁰  to them,

Kisah Para Rasul 4:29

4:29 And now, Lord, pay attention to ¹¹  their threats, and grant ¹²  to your servants ¹³  to speak your message ¹⁴  with great courage, ¹⁵ 

Kisah Para Rasul 5:15

5:15 Thus ¹⁶  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them.

Kisah Para Rasul 5:24

5:24 Now when the commander ¹⁷  of the temple guard ¹⁸  and the chief priests heard this report, ¹⁹  they were greatly puzzled concerning it, ²⁰  wondering what this could ²¹  be.

Kisah Para Rasul 7:19

7:19 This was the one who exploited ²²  our people ²³  and was cruel to our ancestors, ²⁴  forcing them to abandon ²⁵  their infants so they would die. ²⁶ 

Kisah Para Rasul 7:39

7:39 Our ²⁷  ancestors ²⁸  were unwilling to obey ²⁹  him, but pushed him aside ³⁰  and turned back to Egypt in their hearts,

Kisah Para Rasul 7:41

7:41 At ³¹  that time ³²  they made an idol in the form of a calf, ³³  brought ³⁴  a sacrifice to the idol, and began rejoicing ³⁵  in the works of their hands. ³⁶ 

Kisah Para Rasul 7:58

7:58 When ³⁷  they had driven him out of the city, they began to stone him, ³⁸  and the witnesses laid their cloaks ³⁹  at the feet of a young man named Saul.

Kisah Para Rasul 9:24

9:24 but Saul learned of their plot against him. ⁴⁰  They were also watching ⁴¹  the city gates ⁴²  day and night so that they could kill him.

Kisah Para Rasul 11:20

11:20 But there were some men from Cyprus ⁴³  and Cyrene ⁴⁴  among them who came ⁴⁵  to Antioch ⁴⁶  and began to speak to the Greeks ⁴⁷  too, proclaiming the good news of the Lord Jesus.

Kisah Para Rasul 11:22

11:22 A report ⁴⁸  about them came to the attention ⁴⁹  of the church in Jerusalem, ⁵⁰  and they sent Barnabas ⁵¹  to Antioch. ⁵² 

Kisah Para Rasul 11:29

11:29 So the disciples, each in accordance with his financial ability, ⁵³  decided ⁵⁴  to send relief ⁵⁵  to the brothers living in Judea.

Kisah Para Rasul 13:13

Paul and Barnabas at Pisidian Antioch

13:13 Then Paul and his companions put out to sea ⁵⁶  from Paphos ⁵⁷  and came to Perga ⁵⁸  in Pamphylia, ⁵⁹  but John ⁶⁰  left them and returned to Jerusalem. ⁶¹ 

Kisah Para Rasul 14:11

14:11 So when the crowds saw what Paul had done, they shouted ⁶²  in the Lycaonian language, ⁶³  “The gods have come down to us in human form!” ⁶⁴ 

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ⁶⁵  all the things God ⁶⁶  had done with them, and that he had opened a door ⁶⁷  of faith for the Gentiles.

Kisah Para Rasul 15:4

15:4 When they arrived in Jerusalem, they were received ⁶⁸  by the church and the apostles and the elders, and they reported ⁶⁹  all the things God had done with them. ⁷⁰ 

Kisah Para Rasul 15:23

15:23 They sent this letter with them: ⁷¹ 

From the apostles ⁷²  and elders, your brothers, ⁷³  to the Gentile brothers and sisters ⁷⁴  in Antioch, ⁷⁵  Syria, ⁷⁶  and Cilicia, greetings!

Kisah Para Rasul 15:38

15:38 but Paul insisted ⁷⁷  that they should not take along this one who had left them in Pamphylia ⁷⁸  and had not accompanied them in the work.

Kisah Para Rasul 16:24

16:24 Receiving such orders, he threw them in the inner cell ⁷⁹  and fastened their feet in the stocks. ⁸⁰ 

Kisah Para Rasul 17:26

17:26 From one man ⁸¹  he made every nation of the human race ⁸²  to inhabit the entire earth, ⁸³  determining their set times ⁸⁴  and the fixed limits of the places where they would live, ⁸⁵ 

Kisah Para Rasul 21:1

Paul’s Journey to Jerusalem

21:1 After ⁸⁶  we ⁸⁷  tore ourselves away ⁸⁸  from them, we put out to sea, ⁸⁹  and sailing a straight course, ⁹⁰  we came to Cos, ⁹¹  on the next day to Rhodes, ⁹²  and from there to Patara. ⁹³ 

Kisah Para Rasul 23:27

23:27 This man was seized ⁹⁴  by the Jews and they were about to kill him, ⁹⁵  when I came up ⁹⁶  with the detachment ⁹⁷  and rescued him, because I had learned that he was ⁹⁸  a Roman citizen. ⁹⁹ 

[1:19]  ¹ tn Grk “And this.” 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.

[1:19]  ² sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ³ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[2:6]  ⁴ tn Or “this noise.”

[2:6]  ⁵ tn Or “was bewildered.”

[4:1]  ⁶ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ⁷ tn Or “captain.”

[4:1]  ⁸ 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.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ⁹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ¹⁰ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:29]  ¹¹ tn Or “Lord, take notice of.”

[4:29]  ¹² sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ¹³ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ¹⁴ tn Grk “word.”

[4:29]  ¹⁵ tn Or “with all boldness.”

[5:15]  ¹⁶ tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[5:24]  ¹⁷ tn Or “captain.”

[5:24]  ¹⁸ 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]  ¹⁹ tn Grk “heard these words.”

[5:24]  ²⁰ 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]  ²¹ tn The optative verb here expresses confused uncertainty.

[7:19]  ²² tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ²³ tn Or “race.”

[7:19]  ²⁴ tn Or “forefathers”; Grk “fathers.”

[7:19]  ²⁵ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ²⁶ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[7:39]  ²⁷ tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.

[7:39]  ²⁸ tn Or “forefathers”; Grk “fathers.”

[7:39]  ²⁹ sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.

[7:39]  ³⁰ sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).

[7:41]  ³¹ tn Grk “And.” 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.

[7:41]  ³² tn Grk “In those days.”

[7:41]  ³³ tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.

[7:41]  ³⁴ tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:41]  ³⁵ tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.

[7:41]  ³⁶ tn Or “in what they had done.”

[7:58]  ³⁷ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:58]  ³⁸ sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.

[7:58]  ³⁹ tn Or “outer garments.”

[7:58]  sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[9:24]  ⁴⁰ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ⁴¹ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ⁴² tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[11:20]  ⁴³ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ⁴⁴ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ⁴⁵ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ⁴⁶ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ⁴⁷ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[11:22]  ⁴⁸ tn Grk “Word.”

[11:22]  ⁴⁹ tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.

[11:22]  ⁵⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ⁵¹ tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielqein) is found before ἕως (Jews) in D E Ψ 33 Ï and some versional mss. It is lacking in Ì⁷⁴ א A B 81 1739 pc and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be original. NA²⁷ has the infinitive in brackets, indicating doubt as to its authenticity.

[11:22]  ⁵² sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.

[11:29]  ⁵³ tn So BDAG 410 s.v. εὐπορέω.

[11:29]  ⁵⁴ tn Or “determined,” “resolved.”

[11:29]  ⁵⁵ tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.

[11:29]  sn The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25-27, but it reflects the same spirit as this gift.

[13:13]  ⁵⁶ 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.”

[13:13]  ⁵⁷ sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

[13:13]  ⁵⁸ sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).

[13:13]  ⁵⁹ sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  ⁶⁰ sn That is, John Mark.

[13:13]  ⁶¹ sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).

[13:13]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:11]  ⁶² tn Grk “they lifted up their voice” (an idiom).

[14:11]  ⁶³ 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]  ⁶⁴ 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.

[14:27]  ⁶⁵ tn Or “announced.”

[14:27]  ⁶⁶ 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]  ⁶⁷ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[15:4]  ⁶⁸ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ⁶⁹ tn Or “announced.”

[15:4]  ⁷⁰ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[15:23]  ⁷¹ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ⁷² tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[15:23]  ⁷³ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ⁷⁴ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ⁷⁵ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ⁷⁶ tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[15:38]  ⁷⁷ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ⁷⁸ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[16:24]  ⁷⁹ tn Or “prison.”

[16:24]  ⁸⁰ tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.

[17:26]  ⁸¹ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ⁸² tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ⁸³ tn Grk “to live over all the face of the earth.”

[17:26]  ⁸⁴ tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.

[17:26]  ⁸⁵ tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[21:1]  ⁸⁶ 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]  ⁸⁷ 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]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ 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]  ⁹¹ sn Cos was an island in the Aegean Sea.

[21:1]  ⁹² sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ⁹³ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[23:27]  ⁹⁴ tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.

[23:27]  ⁹⁵ tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.

[23:27]  ⁹⁶ tn Or “approached.”

[23:27]  ⁹⁷ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:27]  ⁹⁸ tn In Greek this is a present tense retained in indirect discourse.

[23:27]  ⁹⁹ tn The word “citizen” is supplied here for emphasis and clarity.

[23:27]  sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.