Kisah Para Rasul 1:4

1:4 While he was with them, ¹  he declared, ²  “Do not leave Jerusalem, ³  but wait there ⁴  for what my ⁵  Father promised, ⁶  which you heard about from me. ⁷ 

Kisah Para Rasul 1:24

1:24 Then they prayed, ⁸  “Lord, you know the hearts of all. Show us which one of these two you have chosen

Kisah Para Rasul 2:39

2:39 For the promise ⁹  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”

Kisah Para Rasul 4:4

4:4 But many of those who had listened to ¹⁰  the message ¹¹  believed, and the number of the men ¹²  came to about five thousand.

Kisah Para Rasul 4:7

4:7 After ¹³  making Peter and John ¹⁴  stand in their midst, they began to inquire, “By what power or by what name ¹⁵  did you do this?”

Kisah Para Rasul 5:16

5:16 A crowd of people from the towns around Jerusalem ¹⁶  also came together, bringing the sick and those troubled by unclean spirits. ¹⁷  They ¹⁸  were all ¹⁹  being healed.

Kisah Para Rasul 5:31

5:31 God exalted him ²⁰  to his right hand as Leader ²¹  and Savior, to give repentance to Israel and forgiveness of sins. ²² 

Kisah Para Rasul 7:43

7:43 But you took along the tabernacle ²³  of Moloch ²⁴  and the star of the ²⁵  god Rephan, ²⁶  the images you made to worship, but I will deport ²⁷  you beyond Babylon.’ ²⁸ 

Kisah Para Rasul 10:9

10:9 About noon ²⁹  the next day, while they were on their way and approaching ³⁰  the city, Peter went up on the roof ³¹  to pray.

Kisah Para Rasul 10:48

10:48 So he gave orders to have them baptized ³²  in the name of Jesus Christ. ³³  Then they asked him to stay for several days.

Kisah Para Rasul 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ³⁴  also went with me, and we entered the man’s house.

Kisah Para Rasul 14:20

14:20 But after the disciples had surrounded him, he got up and went back ³⁵  into the city. On ³⁶  the next day he left with Barnabas for Derbe. ³⁷ 

Kisah Para Rasul 16:19

16:19 But when her owners ³⁸  saw their hope of profit ³⁹  was gone, they seized ⁴⁰  Paul and Silas and dragged ⁴¹  them into the marketplace before the authorities.

Kisah Para Rasul 16:24

16:24 Receiving such orders, he threw them in the inner cell ⁴²  and fastened their feet in the stocks. ⁴³ 

Kisah Para Rasul 18:7

18:7 Then Paul ⁴⁴  left ⁴⁵  the synagogue ⁴⁶  and went to the house of a person named Titius Justus, a Gentile who worshiped God, ⁴⁷  whose house was next door to the synagogue.

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ⁴⁸  entered ⁴⁹  the synagogue ⁵⁰  and spoke out fearlessly ⁵¹  for three months, addressing ⁵²  and convincing ⁵³  them about the kingdom of God. ⁵⁴ 

Kisah Para Rasul 20:7

20:7 On the first day ⁵⁵  of the week, when we met ⁵⁶  to break bread, Paul began to speak ⁵⁷  to the people, and because he intended ⁵⁸  to leave the next day, he extended ⁵⁹  his message until midnight.

Kisah Para Rasul 23:30

23:30 When I was informed ⁶⁰  there would be a plot ⁶¹  against this man, I sent him to you at once, also ordering his accusers to state their charges ⁶²  against him before you.

Kisah Para Rasul 24:27

24:27 After two years ⁶³  had passed, Porcius Festus ⁶⁴  succeeded Felix, ⁶⁵  and because he wanted to do the Jews a favor, Felix left Paul in prison. ⁶⁶ 

Kisah Para Rasul 27:22

27:22 And now I advise ⁶⁷  you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. ⁶⁸ 

Kisah Para Rasul 27:30

27:30 Then when the sailors tried to escape from the ship and were lowering the ship’s boat into the sea, pretending ⁶⁹  that they were going to put out anchors from the bow,

[1:4]  ¹ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ² tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ⁴ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁵ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁶ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ⁷ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[1:24]  ⁸ tn Grk “And praying, they 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) has not been translated here.

[2:39]  ⁹ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[4:4]  ¹⁰ tn Or “had heard.”

[4:4]  ¹¹ tn Or “word.”

[4:4]  ¹² tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

[4:7]  ¹³ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ¹⁴ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ¹⁵ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[5:16]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ¹⁷ sn Unclean spirits refers to evil spirits.

[5:16]  ¹⁸ tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.

[5:16]  ¹⁹ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[5:31]  ²⁰ tn Grk “This one God exalted” (emphatic).

[5:31]  ²¹ tn Or “Founder” (of a movement).

[5:31]  ²² tn Or “to give repentance and forgiveness of sins to Israel.”

[7:43]  ²³ tn Or “tent.”

[7:43]  sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).

[7:43]  ²⁴ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ²⁵ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ²⁶ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ²⁷ tn Or “I will make you move.”

[7:43]  ²⁸ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[10:9]  ²⁹ tn Grk “about the sixth hour.”

[10:9]  ³⁰ tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9]  ³¹ sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[10:48]  ³² 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]  ³³ 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.

[11:12]  ³⁴ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[14:20]  ³⁵ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ³⁶ tn Grk “And on.” 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.

[14:20]  ³⁷ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

[14:20]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:19]  ³⁸ tn Or “masters.”

[16:19]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[16:24]  ⁴² tn Or “prison.”

[16:24]  ⁴³ 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.

[18:7]  ⁴⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:7]  ⁴⁵ tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.

[18:7]  ⁴⁶ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

[18:7]  ⁴⁷ tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[18:7]  sn Here yet another Gentile is presented as responsive to Paul’s message in Acts.

[19:8]  ⁴⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ⁴⁹ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ⁵⁰ sn See the note on synagogue in 6:9.

[19:8]  ⁵¹ tn Or “boldly.”

[19:8]  ⁵² tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8]  ⁵³ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ⁵⁴ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[20:7]  ⁵⁵ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ⁵⁶ tn Or “assembled.”

[20:7]  ⁵⁷ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ⁵⁸ 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.”

[20:7]  ⁵⁹ tn Or “prolonged.”

[23:30]  ⁶⁰ tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30]  ⁶¹ tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

[23:30]  ⁶² tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.

[24:27]  ⁶³ tn Grk “After a two-year period.”

[24:27]  ⁶⁴ sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

[24:27]  ⁶⁵ tn Grk “Felix received as successor Porcius Festus.”

[24:27]  sn See the note on Felix in 23:26.

[24:27]  ⁶⁶ tn Grk “left Paul imprisoned.”

[24:27]  sn Felix left Paul in prison. Luke makes the point that politics got in the way of justice here; keeping Paul in prison was a political favor to the Jews.

[27:22]  ⁶⁷ tn The same verb is used for Paul’s original recommendation in Ac 27:9.

[27:22]  ⁶⁸ tn Grk “except the ship.” Here “but” is used to translate the improper preposition πλήν (plhn; see BDAG 826 s.v. πλήν 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative (“but”). The words “will be lost” are also supplied for clarity.

[27:22]  sn The “prophecy” about the ship serves to underscore Paul’s credibility as an agent of God. Paul addressed his audience carefully and drew attention to the sovereign knowledge of God.

[27:30]  ⁶⁹ tn BDAG 889 s.v. πρόφασις 2 states, “προφάσει ὡς under the pretext that, pretending that…Ac 27:30.” In other words, some of the sailors gave up hope that such efforts would work and instead attempted to escape while pretending to help.