Kisah Para Rasul 1:3

1:3 To the same apostles ¹  also, after his suffering, ²  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ³  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 1:16

1:16 “Brothers, ⁴  the scripture had to be fulfilled that the Holy Spirit foretold through ⁵  David concerning Judas – who became the guide for those who arrested Jesus –

Kisah Para Rasul 2:22

2:22 “Men of Israel, ⁶  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ⁷  wonders, and miraculous signs ⁸  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 3:16

3:16 And on the basis of faith in Jesus’ ⁹  name, ¹⁰  his very name has made this man – whom you see and know – strong. The ¹¹  faith that is through Jesus ¹²  has given him this complete health in the presence ¹³  of you all.

Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ¹⁴  to all who live in Jerusalem that a notable miraculous sign ¹⁵  has come about through them, ¹⁶  and we cannot deny it.

Kisah Para Rasul 4:21

4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ¹⁷  God for what had happened.

Kisah Para Rasul 5:3

5:3 But Peter said, “Ananias, why has Satan filled ¹⁸  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ¹⁹  the land?

Kisah Para Rasul 11:28

11:28 One of them, named Agabus, got up ²⁰  and predicted ²¹  by the Spirit that a severe ²²  famine ²³  was about to come over the whole inhabited world. ²⁴  (This ²⁵  took place during the reign of Claudius.) ²⁶ 

Kisah Para Rasul 12:20

12:20 Now Herod ²⁷  was having an angry quarrel ²⁸  with the people of Tyre ²⁹  and Sidon. ³⁰  So they joined together ³¹  and presented themselves before him. And after convincing ³²  Blastus, the king’s personal assistant, ³³  to help them, ³⁴  they asked for peace, ³⁵  because their country’s food supply was provided by the king’s country.

Kisah Para Rasul 14:3

14:3 So they stayed there ³⁶  for a considerable time, speaking out courageously for the Lord, who testified ³⁷  to the message ³⁸  of his grace, granting miraculous signs ³⁹  and wonders to be performed through their hands.

Kisah Para Rasul 15:12

15:12 The whole group kept quiet ⁴⁰  and listened to Barnabas and Paul while they explained all the miraculous signs ⁴¹  and wonders God had done among the Gentiles through them.

Kisah Para Rasul 16:3

16:3 Paul wanted Timothy ⁴²  to accompany him, and he took ⁴³  him and circumcised ⁴⁴  him because of the Jews who were in those places, ⁴⁵  for they all knew that his father was Greek. ⁴⁶ 

Kisah Para Rasul 16:9

16:9 A ⁴⁷  vision appeared to Paul during the night: A Macedonian man was standing there ⁴⁸  urging him, ⁴⁹  “Come over ⁵⁰  to Macedonia ⁵¹  and help us!”

Kisah Para Rasul 18:2

18:2 There he ⁵²  found ⁵³  a Jew named Aquila, ⁵⁴  a native of Pontus, ⁵⁵  who had recently come from Italy with his wife Priscilla, because Claudius ⁵⁶  had ordered all the Jews to depart from ⁵⁷  Rome. ⁵⁸  Paul approached ⁵⁹  them,

Kisah Para Rasul 18:27

18:27 When Apollos ⁶⁰  wanted to cross over to Achaia, ⁶¹  the brothers encouraged ⁶²  him ⁶³  and wrote to the disciples to welcome him. When he arrived, he ⁶⁴  assisted greatly those who had believed by grace,

Kisah Para Rasul 19:26

19:26 And you see and hear that this Paul has persuaded ⁶⁵  and turned away ⁶⁶  a large crowd, ⁶⁷  not only in Ephesus ⁶⁸  but in practically all of the province of Asia, ⁶⁹  by saying ⁷⁰  that gods made by hands are not gods at all. ⁷¹ 

Kisah Para Rasul 20:28

20:28 Watch out for ⁷²  yourselves and for all the flock of which ⁷³  the Holy Spirit has made you overseers, ⁷⁴  to shepherd the church of God ⁷⁵  that he obtained ⁷⁶  with the blood of his own Son. ⁷⁷ 

Kisah Para Rasul 21:34

21:34 But some in the crowd shouted one thing, and others something else, ⁷⁸  and when the commanding officer ⁷⁹  was unable ⁸⁰  to find out the truth ⁸¹  because of the disturbance, ⁸²  he ordered Paul ⁸³  to be brought into the barracks. ⁸⁴ 

Kisah Para Rasul 28:25

28:25 So they began to leave, ⁸⁵  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ⁸⁶  through the prophet Isaiah

[1:3]  ¹ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ³ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:16]  ⁴ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ⁵ tn Grk “foretold by the mouth of.”

[2:22]  ⁶ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ⁷ tn Or “miraculous deeds.”

[2:22]  ⁸ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[3:16]  ⁹ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ¹⁰ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ¹¹ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.

[3:16]  ¹³ tn Or “in full view.”

[4:16]  ¹⁴ tn Or “evident.”

[4:16]  ¹⁵ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ¹⁶ tn Or “has been done by them.”

[4:21]  ¹⁷ tn Or “glorifying.”

[5:3]  ¹⁸ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ¹⁹ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[11:28]  ²⁰ tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[11:28]  ²¹ tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).

[11:28]  ²² tn Grk “great.”

[11:28]  ²³ sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.

[11:28]  ²⁴ tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).

[11:28]  ²⁵ tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:28]  ²⁶ sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.

[12:20]  ²⁷ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[12:20]  sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:20]  ²⁸ tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).

[12:20]  ²⁹ sn Tyre was a city and seaport on the coast of Phoenicia.

[12:20]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[12:20]  ³⁰ sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).

[12:20]  map For location see Map1 A1; JP3 F3; JP4 F3.

[12:20]  ³¹ tn Or “with one accord.”

[12:20]  ³² tn Or “persuading.”

[12:20]  ³³ tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.

[12:20]  ³⁴ tn The words “to help them” are not in the Greek text, but are implied.

[12:20]  ³⁵ tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.

[14:3]  ³⁶ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ³⁷ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ³⁸ tn Grk “word.”

[14:3]  ³⁹ tn Here the context indicates the miraculous nature of the signs mentioned.

[15:12]  ⁴⁰ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ⁴¹ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[16:3]  ⁴² tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ tn Or “who lived in the area.”

[16:3]  ⁴⁶ 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.

[16:9]  ⁴⁷ 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.

[16:9]  ⁴⁸ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ⁴⁹ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ⁵⁰ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ⁵¹ sn Macedonia was the Roman province of Macedonia in Greece.

[18:2]  ⁵² tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.

[18:2]  ⁵³ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ⁵⁴ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ⁵⁵ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ⁵⁶ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ⁵⁷ tn Or “to leave.”

[18:2]  ⁵⁸ map For location see JP4 A1.

[18:2]  ⁵⁹ tn Or “went to.”

[18:27]  ⁶⁰ tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ⁶¹ sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.

[18:27]  ⁶² tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.

[18:27]  ⁶³ 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.

[18:27]  ⁶⁴ tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.

[19:26]  ⁶⁵ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ⁶⁶ tn Or “misled.”

[19:26]  ⁶⁷ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ⁶⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ⁶⁹ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ⁷⁰ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ⁷¹ tn The words “at all” are not in the Greek text but are implied.

[19:26]  sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.

[20:28]  ⁷² tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ⁷³ tn Grk “in which.”

[20:28]  ⁷⁴ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ⁷⁵ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ⁷⁶ tn Or “acquired.”

[20:28]  ⁷⁷ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:28]  sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

[21:34]  ⁷⁸ tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

[21:34]  ⁷⁹ tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  ⁸⁰ tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

[21:34]  ⁸¹ tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  ⁸² tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  ⁸³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  ⁸⁴ 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.”

[28:25]  ⁸⁵ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ⁸⁶ tn Or “forefathers”; Grk “fathers.”