Kisah Para Rasul 1:20

1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ¹  and let there be no one to live in it,’ ²  and ‘Let another take his position of responsibility.’ ³ 

Kisah Para Rasul 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ⁴  by which we must ⁵  be saved.”

Kisah Para Rasul 7:2

7:2 So he replied, ⁶  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ⁷  Abraham when he was in Mesopotamia, before he settled in Haran,

Kisah Para Rasul 7:44

7:44 Our ancestors ⁸  had the tabernacle ⁹  of testimony in the wilderness, ¹⁰  just as God ¹¹  who spoke to Moses ordered him ¹²  to make it according to the design he had seen.

Kisah Para Rasul 8:32

8:32 Now the passage of scripture the man ¹³  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ¹⁴  not open his mouth.

Kisah Para Rasul 9:31

9:31 Then ¹⁵  the church throughout Judea, Galilee, ¹⁶  and Samaria experienced ¹⁷  peace and thus was strengthened. ¹⁸  Living ¹⁹  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ²⁰  increased in numbers.

Kisah Para Rasul 9:40

9:40 But Peter sent them all outside, ²¹  knelt down, ²²  and prayed. Turning ²³  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ²⁴ 

Kisah Para Rasul 16:19

16:19 But when her owners ²⁵  saw their hope of profit ²⁶  was gone, they seized ²⁷  Paul and Silas and dragged ²⁸  them into the marketplace before the authorities.

Kisah Para Rasul 17:31

17:31 because he has set ²⁹  a day on which he is going to judge the world ³⁰  in righteousness, by a man whom he designated, ³¹  having provided proof to everyone by raising ³²  him from the dead.”

Kisah Para Rasul 18:14

18:14 But just as Paul was about to speak, ³³  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ³⁴  I would have been justified in accepting the complaint ³⁵  of you Jews, ³⁶ 

Kisah Para Rasul 19:12

19:12 so that when even handkerchiefs or aprons that had touched his body ³⁷  were brought ³⁸  to the sick, their diseases left them and the evil spirits went out of them. ³⁹ 

Kisah Para Rasul 20:35

20:35 By all these things, ⁴⁰  I have shown you that by working in this way we must help ⁴¹  the weak, ⁴²  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ⁴³ 

Kisah Para Rasul 21:30

21:30 The whole city was stirred up, ⁴⁴  and the people rushed together. ⁴⁵  They seized ⁴⁶  Paul and dragged him out of the temple courts, ⁴⁷  and immediately the doors were shut.

Kisah Para Rasul 23:9

23:9 There was a great commotion, ⁴⁸  and some experts in the law ⁴⁹  from the party of the Pharisees stood up ⁵⁰  and protested strongly, ⁵¹  “We find nothing wrong ⁵²  with this man. What if a spirit or an angel has spoken to him?”

Kisah Para Rasul 25:6

25:6 After Festus ⁵³  had stayed ⁵⁴  not more than eight or ten days among them, he went down to Caesarea, ⁵⁵  and the next day he sat ⁵⁶  on the judgment seat ⁵⁷  and ordered Paul to be brought.

Kisah Para Rasul 25:16

25:16 I answered them ⁵⁸  that it was not the custom of the Romans to hand over anyone ⁵⁹  before the accused had met his accusers face to face ⁶⁰  and had been given ⁶¹  an opportunity to make a defense against the accusation. ⁶² 

Kisah Para Rasul 28:4

28:4 When the local people ⁶³  saw the creature hanging from Paul’s ⁶⁴  hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself ⁶⁵  has not allowed him to live!” ⁶⁶ 

Kisah Para Rasul 28:6

28:6 But they were expecting that he was going to swell up ⁶⁷  or suddenly drop dead. So after they had waited ⁶⁸  a long time and had seen ⁶⁹  nothing unusual happen ⁷⁰  to him, they changed their minds ⁷¹  and said he was a god. ⁷² 

Kisah Para Rasul 28:21

28:21 They replied, ⁷³  “We have received no letters from Judea about you, nor have any of the brothers come from there ⁷⁴  and reported or said anything bad about you.

[1:20]  ¹ tn Or “uninhabited” or “empty.”

[1:20]  ² sn A quotation from Ps 69:25.

[1:20]  ³ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[4:12]  ⁴ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ⁵ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[7:2]  ⁶ tn Grk “said.”

[7:2]  ⁷ tn Or “ancestor”; Grk “father.”

[7:44]  ⁸ tn Or “forefathers”; Grk “fathers.”

[7:44]  ⁹ 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]  ¹⁰ tn Or “desert.”

[7:44]  ¹¹ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ¹² 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.

[8:32]  ¹³ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ¹⁴ tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

[9:31]  ¹⁵ tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  ¹⁶ tn Grk “and Galilee,” 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.

[9:31]  ¹⁷ tn Grk “had.”

[9:31]  ¹⁸ tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  ¹⁹ tn Grk “And living.” 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.

[9:31]  ²⁰ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[9:40]  ²¹ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ²² tn Grk “and kneeling down,” 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. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ²³ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ²⁴ sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[16:19]  ²⁵ tn Or “masters.”

[16:19]  ²⁶ tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.

[16:19]  ²⁷ tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:19]  ²⁸ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[17:31]  ²⁹ tn Or “fixed.”

[17:31]  ³⁰ sn The world refers to the whole inhabited earth.

[17:31]  ³¹ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).

[17:31]  ³² tn The participle ἀναστήσας (anasthsa") indicates means here.

[18:14]  ³³ tn Grk “about to open his mouth” (an idiom).

[18:14]  ³⁴ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ³⁵ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ³⁶ tn Grk “accepting your complaint, O Jews.”

[19:12]  ³⁷ tn Or “skin” (the outer surface of the body).

[19:12]  ³⁸ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ³⁹ tn The words “of them” are not in the Greek text, but are implied.

[20:35]  ⁴⁰ sn The expression By all these things means “In everything I did.”

[20:35]  ⁴¹ tn Or “must assist.”

[20:35]  ⁴² tn Or “the sick.” See Eph 4:28.

[20:35]  ⁴³ sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[21:30]  ⁴⁴ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ⁴⁵ tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

[21:30]  ⁴⁶ tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.

[21:30]  ⁴⁷ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[23:9]  ⁴⁸ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ⁴⁹ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ⁵⁰ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ⁵¹ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ⁵² sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[25:6]  ⁵³ tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6]  ⁵⁴ tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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.

[25:16]  ⁵⁸ tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

[25:16]  sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.

[25:16]  ⁵⁹ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ⁶⁰ tn Or “has met his accusers in person.”

[25:16]  ⁶¹ tn Grk “and receives.”

[25:16]  ⁶² tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”

[28:4]  ⁶³ 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…).”

[28:4]  ⁶⁴ tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

[28:4]  ⁶⁵ tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.

[28:4]  ⁶⁶ sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.

[28:6]  ⁶⁷ tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

[28:6]  ⁶⁸ tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ⁶⁹ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ⁷⁰ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ⁷¹ tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ⁷² sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.

[28:21]  ⁷³ tn Grk “they said to him.”

[28:21]  ⁷⁴ tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.