Kisah Para Rasul 1:5

1:5 For ¹  John baptized with water, but you ²  will be baptized with the Holy Spirit not many days from now.”

Kisah Para Rasul 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ³  when the day of Pentecost had come, they were all together in one place.

Kisah Para Rasul 2:5

2:5 Now there were devout Jews ⁴  from every nation under heaven residing in Jerusalem. ⁵ 

Kisah Para Rasul 2:19

2:19 And I will perform wonders in the sky ⁶  above

and miraculous signs ⁷  on the earth below,

blood and fire and clouds of smoke.

Kisah Para Rasul 2:41

2:41 So those who accepted ⁸  his message ⁹  were baptized, and that day about three thousand people ¹⁰  were added. ¹¹ 

Kisah Para Rasul 4:2

4:2 angry ¹²  because they were teaching the people and announcing ¹³  in Jesus the resurrection of the dead.

Kisah Para Rasul 4:5

4:5 On the next day, ¹⁴  their rulers, elders, and experts in the law ¹⁵  came together ¹⁶  in Jerusalem. ¹⁷ 

Kisah Para Rasul 5:20

5:20 “Go and stand in the temple courts ¹⁸  and proclaim ¹⁹  to the people all the words of this life.”

Kisah Para Rasul 5:22

5:22 But the officers ²⁰  who came for them ²¹  did not find them in the prison, so they returned and reported, ²² 

Kisah Para Rasul 5:42

5:42 And every day both in the temple courts ²³  and from house to house, they did not stop teaching and proclaiming the good news ²⁴  that Jesus was the Christ. ²⁵ 

Kisah Para Rasul 6:8

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ²⁶  among the people.

Kisah Para Rasul 7:14

7:14 So Joseph sent a message ²⁷  and invited ²⁸  his father Jacob and all his relatives to come, seventy-five people ²⁹  in all.

Kisah Para Rasul 7:22

7:22 So Moses was trained ³⁰  in all the wisdom of the Egyptians and was powerful ³¹  in his words and deeds.

Kisah Para Rasul 9:3

9:3 As he was going along, approaching ³²  Damascus, suddenly a light from heaven flashed ³³  around him.

Kisah Para Rasul 9:12

9:12 and he has seen in a vision ³⁴  a man named Ananias come in and place his hands on him so that he may see again.”

Kisah Para Rasul 9:19-20

9:19 and after taking some food, his strength returned.

For several days ³⁵  he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, ³⁶  saying, “This man is the Son of God.” ³⁷ 

Kisah Para Rasul 9:25

9:25 But his disciples took him at night and let him down through an opening ³⁸  in the wall by lowering him in a basket. ³⁹ 

Kisah Para Rasul 9:28

9:28 So he was staying with them, associating openly with them ⁴⁰  in Jerusalem, speaking out boldly in the name of the Lord.

Kisah Para Rasul 10:12

10:12 In it ⁴¹  were all kinds of four-footed animals and reptiles ⁴²  of the earth and wild birds. ⁴³ 

Kisah Para Rasul 10:35

10:35 but in every nation ⁴⁴  the person who fears him ⁴⁵  and does what is right ⁴⁶  is welcomed before him.

Kisah Para Rasul 10:48

10:48 So he gave orders to have them baptized ⁴⁷  in the name of Jesus Christ. ⁴⁸  Then they asked him to stay for several days.

Kisah Para Rasul 11:14

11:14 who will speak a message ⁴⁹  to you by which you and your entire household will be saved.’

Kisah Para Rasul 12:18

12:18 At daybreak ⁵⁰  there was great consternation ⁵¹  among the soldiers over what had become of Peter.

Kisah Para Rasul 13:33

13:33 that this promise ⁵²  God has fulfilled to us, their children, by raising ⁵³  Jesus, as also it is written in the second psalm, ‘You are my Son; ⁵⁴  today I have fathered you.’ ⁵⁵ 

Kisah Para Rasul 14:8

Paul and Barnabas at Lystra

14:8 In ⁵⁶  Lystra ⁵⁷  sat a man who could not use his feet, ⁵⁸  lame from birth, ⁵⁹  who had never walked.

Kisah Para Rasul 14:16

14:16 In ⁶⁰  past ⁶¹  generations he allowed all the nations ⁶²  to go their own ways,

Kisah Para Rasul 16:32

16:32 Then ⁶³  they spoke the word of the Lord ⁶⁴  to him, along with all those who were in his house.

Kisah Para Rasul 20:26

20:26 Therefore I declare ⁶⁵  to you today that I am innocent ⁶⁶  of the blood of you all. ⁶⁷ 

Kisah Para Rasul 24:16

24:16 This is the reason ⁶⁸  I do my best to always ⁶⁹  have a clear ⁷⁰  conscience toward God and toward people. ⁷¹ 

Kisah Para Rasul 25:4

25:4 Then Festus ⁷²  replied that Paul was being kept at Caesarea, ⁷³  and he himself intended to go there ⁷⁴  shortly.

Kisah Para Rasul 28:9

28:9 After this had happened, many of the people on the island who were sick ⁷⁵  also came and were healed. ⁷⁶ 

Kisah Para Rasul 28:18

28:18 When ⁷⁷  they had heard my case, ⁷⁸  they wanted to release me, ⁷⁹  because there was no basis for a death sentence ⁸⁰  against me.

Kisah Para Rasul 28:30

28:30 Paul ⁸¹  lived ⁸²  there two whole years in his own rented quarters ⁸³  and welcomed ⁸⁴  all who came to him,

[1:5]  ¹ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ² tn The pronoun is plural in Greek.

[2:1]  ³ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[2:5]  ⁴ tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

[2:5]  ⁵ tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

[2:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:19]  ⁶ tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.

[2:19]  ⁷ tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.

[2:41]  ⁸ tn Or “who acknowledged the truth of.”

[2:41]  ⁹ tn Grk “word.”

[2:41]  ¹⁰ tn Grk “souls” (here an idiom for the whole person).

[2:41]  ¹¹ tn Or “were won over.”

[4:2]  ¹² tn Or “greatly annoyed,” “provoked.”

[4:2]  ¹³ tn Or “proclaiming.”

[4:5]  ¹⁴ tn Grk “It happened that on the next day.” 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.

[4:5]  ¹⁵ tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[4:5]  sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.

[4:5]  ¹⁶ tn Or “law assembled,” “law met together.”

[4:5]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:20]  ¹⁸ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ¹⁹ tn Or “speak.”

[5:22]  ²⁰ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).

[5:22]  ²¹ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ²² tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[5:42]  ²³ tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.

[5:42]  ²⁴ tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

[5:42]  ²⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:42]  sn See the note on Christ in 2:31.

[6:8]  ²⁶ tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.

[7:14]  ²⁷ tn The words “a message” are not in the Greek text, but are implied.

[7:14]  ²⁸ tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).

[7:14]  ²⁹ tn Grk “souls” (here an idiom for the whole person).

[7:22]  ³⁰ tn Or “instructed.”

[7:22]  ³¹ tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).

[9:3]  ³² tn Grk “As he was going along, it happened that when he was approaching.” The 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.

[9:3]  ³³ tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.

[9:12]  ³⁴ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[9:12]  sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.

[9:19]  ³⁵ tn Grk “It happened that for several days.” 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.

[9:20]  ³⁶ sn See the note on synagogue in 6:9.

[9:20]  ³⁷ tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[9:20]  sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.

[9:25]  ³⁸ tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  ³⁹ tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[9:28]  ⁴⁰ tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.”

[10:12]  ⁴¹ tn Grk “in which.” The relative pronoun was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style.

[10:12]  ⁴² tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate. See also Gen 6:20, as well as the law making such creatures unclean food in Lev 11:2-47.

[10:12]  ⁴³ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[10:35]  ⁴⁴ sn See Luke 24:47.

[10:35]  ⁴⁵ tn Or “shows reverence for him.”

[10:35]  ⁴⁶ tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[10:35]  sn Note how faith and response are linked here by the phrase and does what is right.

[10:48]  ⁴⁷ 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]  ⁴⁸ 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.

[11:14]  ⁴⁹ tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.

[12:18]  ⁵⁰ tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.

[12:18]  ⁵¹ tn Grk “no little consternation.” The translation given for τάραχος (taraco") in this verse by BDAG 991 s.v. τάραχος 1 is “mental agitation.” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion – ‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.

[13:33]  ⁵² tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

[13:33]  ⁵³ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

[13:33]  ⁵⁴ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ⁵⁵ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:33]  sn A quotation from Ps 2:7.

[14:8]  ⁵⁶ tn Grk “And in.” 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.

[14:8]  ⁵⁷ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:8]  ⁵⁸ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ⁵⁹ tn Grk “lame from his mother’s womb” (an idiom).

[14:8]  sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.

[14:16]  ⁶⁰ tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) 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 and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  ⁶¹ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ⁶² tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[16:32]  ⁶³ tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ⁶⁴ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[20:26]  ⁶⁵ tn Or “testify.”

[20:26]  ⁶⁶ tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.

[20:26]  ⁶⁷ tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.

[24:16]  ⁶⁸ tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ⁶⁹ tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ⁷⁰ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ⁷¹ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[25:4]  ⁷² sn See the note on Porcius Festus in 24:27.

[25:4]  ⁷³ 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.

[25:4]  ⁷⁴ tn The word “there” is not in the Greek text but is implied.

[28:9]  ⁷⁵ tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”

[28:9]  ⁷⁶ sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.

[28:18]  ⁷⁷ tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.

[28:18]  ⁷⁸ tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”

[28:18]  ⁷⁹ sn They wanted to release me. See Acts 25:23-27.

[28:18]  ⁸⁰ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[28:30]  ⁸¹ tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[28:30]  ⁸² tn Or “stayed.”

[28:30]  ⁸³ tn Or perhaps, “two whole years at his own expense.” BDAG 654 s.v. μίσθωμα states, “the customary act. mng. ‘contract price, rent’…is not found in our lit. (Ac) and the pass. what is rented, a rented house is a mng. not found outside it (even Ammonius Gramm. [100 ad] p. 93 Valck. knows nothing of it. Hence the transl. at his own expense [NRSV] merits attention) ἐν ἰδίῳ μισθώματι in his own rented lodgings Ac 28:30 (for the idea cp. Jos., Ant. 18, 235).”

[28:30]  ⁸⁴ tn Or “and received.”