Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ¹  after he had given orders ²  by ³  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 2:37

The Response to Peter’s Address

2:37 Now when they heard this, ⁴  they were acutely distressed ⁵  and said to Peter and the rest of the apostles, “What should we do, brothers?”

Kisah Para Rasul 3:24

3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ⁶  these days.

Kisah Para Rasul 5:37

5:37 After him Judas the Galilean arose in the days of the census, ⁷  and incited people to follow him in revolt. ⁸  He too was killed, and all who followed him were scattered.

Kisah Para Rasul 7:7

7:7 But I will punish ⁹  the nation they serve as slaves,’ said God, ‘and after these things they will come out of there ¹⁰  and worship ¹¹  me in this place.’ ¹² 

Kisah Para Rasul 9:26

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ¹³  he attempted to associate ¹⁴  with the disciples, and they were all afraid of him, because they did not believe ¹⁵  that he was a disciple.

Kisah Para Rasul 10:48

10:48 So he gave orders to have them baptized ¹⁶  in the name of Jesus Christ. ¹⁷  Then they asked him to stay for several days.

Kisah Para Rasul 13:5

13:5 When ¹⁸  they arrived ¹⁹  in Salamis, ²⁰  they began to proclaim ²¹  the word of God in the Jewish synagogues. ²²  (Now they also had John ²³  as their assistant.) ²⁴ 

Kisah Para Rasul 13:36

13:36 For David, after he had served ²⁵  God’s purpose in his own generation, died, ²⁶  was buried with his ancestors, ²⁷  and experienced ²⁸  decay,

Kisah Para Rasul 14:14

14:14 But when the apostles ²⁹  Barnabas and Paul heard about ³⁰  it, they tore ³¹  their clothes and rushed out ³²  into the crowd, shouting, ³³ 

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ³⁴  all the things God ³⁵  had done with them, and that he had opened a door ³⁶  of faith for the Gentiles.

Kisah Para Rasul 19:4

19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ³⁷  that is, in Jesus.”

Kisah Para Rasul 25:14

25:14 While ³⁸  they were staying there many days, Festus ³⁹  explained Paul’s case to the king to get his opinion, ⁴⁰  saying, “There is a man left here as a prisoner by Felix.

Kisah Para Rasul 25:17

25:17 So after they came back here with me, ⁴¹  I did not postpone the case, ⁴²  but the next day I sat ⁴³  on the judgment seat ⁴⁴  and ordered the man to be brought.

Kisah Para Rasul 26:31

26:31 and as they were leaving they said to one another, ⁴⁵  “This man is not doing anything deserving ⁴⁶  death or imprisonment.”

Kisah Para Rasul 27:27

27:27 When the fourteenth night had come, while we were being driven ⁴⁷  across the Adriatic Sea, ⁴⁸  about midnight the sailors suspected they were approaching some land. ⁴⁹ 

Kisah Para Rasul 28:11

Paul Finally Reaches Rome

28:11 After three months we put out to sea ⁵⁰  in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” ⁵¹  as its figurehead. ⁵² 

[1:2]  ¹ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ² tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ³ tn Or “through.”

[2:37]  ⁴ tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[2:37]  ⁵ tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[3:24]  ⁶ tn Or “proclaimed.”

[3:24]  sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.

[5:37]  ⁷ tn Or “registration.”

[5:37]  ⁸ tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.

[7:7]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

[7:7]  ¹² sn An allusion to Exod 3:12.

[9:26]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ¹⁴ tn Or “join.”

[9:26]  ¹⁵ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[10:48]  ¹⁶ tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.

[10:48]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.

[13:5]  ¹⁸ 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]  ¹⁹ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ²⁰ 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]  ²¹ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ²² sn See the note on synagogue in 6:9.

[13:5]  ²³ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ²⁴ 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]  ²⁵ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ²⁶ 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]  ²⁷ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ²⁸ 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.

[14:14]  ²⁹ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ³⁰ tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ³¹ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ³² tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ³³ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:14]  sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.

[14:27]  ³⁴ tn Or “announced.”

[14:27]  ³⁵ 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]  ³⁶ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[19:4]  ³⁷ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[25:14]  ³⁸ tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long as…Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”

[25:14]  ³⁹ sn See the note on Porcius Festus in 24:27.

[25:14]  ⁴⁰ tn Grk “Festus laid Paul’s case before the king for consideration.” BDAG 74 s.v. ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, declare, communicate, refer w. the added idea that the pers. to whom a thing is ref. is asked for his opinion lay someth. before someone for consideration…Ac 25:14.”

[25:17]  ⁴¹ tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”

[25:17]  ⁴² tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ⁴³ tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ⁴⁴ 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 bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:17]  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.

[26:31]  ⁴⁵ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ⁴⁶ tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:31]  sn Not doing anything deserving death… Here is yet another declaration of Paul’s innocence, but still no release. The portrayal shows how unjust Paul’s confinement was.

[27:27]  ⁴⁷ tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.

[27:27]  ⁴⁸ sn The Adriatic Sea. They were now somewhere between Crete and Malta.

[27:27]  ⁴⁹ tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.

[28:11]  ⁵⁰ 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.”

[28:11]  ⁵¹ tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).

[28:11]  sn That had the ‘Heavenly Twins’ as its figurehead. The twin brothers Castor and Pollux, known collectively as the Dioscuri or ‘Heavenly Twins,’ were the twin sons of Zeus and Leda according to Greek mythology. The Alexandrian ship on which Paul and his companions sailed from Malta had a carved emblem or figurehead of these figures, and they would have been the patron deities of the vessel. Castor and Pollux were the “gods of navigation.” To see their stars was considered a good omen (Epictetus, Discourses 2.18.29; Lucian of Samosata, The Ship 9).

[28:11]  ⁵² tn Or “as its emblem.”