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 2:5

2:5 Now there were devout Jews ³  from every nation under heaven residing in Jerusalem. ⁴ 

Kisah Para Rasul 2:26

2:26 Therefore my heart was glad and my tongue rejoiced;

my body ⁵  also will live in hope,

Kisah Para Rasul 5:41

5:41 So they left the council rejoicing because they had been considered worthy ⁶  to suffer dishonor for the sake of the name. ⁷ 

Kisah Para Rasul 6:10

6:10 Yet ⁸  they were not able to resist ⁹  the wisdom and the Spirit with which he spoke.

Kisah Para Rasul 8:17

8:17 Then Peter and John placed their hands on the Samaritans, ¹⁰  and they received the Holy Spirit. ¹¹ 

Kisah Para Rasul 8:19

8:19 saying, “Give me this power ¹²  too, so that everyone I place my hands on may receive the Holy Spirit.”

Kisah Para Rasul 10:19

10:19 While Peter was still thinking seriously about ¹³  the vision, the Spirit said to him, “Look! Three men are looking for you.

Kisah Para Rasul 10:44

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on ¹⁴  all those who heard the message. ¹⁵ 

Kisah Para Rasul 10:47

10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, ¹⁶  can he?” ¹⁷ 

Kisah Para Rasul 11:15

11:15 Then as I began to speak, the Holy Spirit fell on ¹⁸  them just as he did ¹⁹  on us at the beginning. ²⁰ 

Kisah Para Rasul 11:24

11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people ²¹  were brought to the Lord.

Kisah Para Rasul 13:4

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ²²  sent out by the Holy Spirit, went down to Seleucia, ²³  and from there they sailed to Cyprus. ²⁴ 

Kisah Para Rasul 14:2

14:2 But the Jews who refused to believe ²⁵  stirred up the Gentiles and poisoned their minds ²⁶  against the brothers.

Kisah Para Rasul 20:23

20:23 except ²⁷  that the Holy Spirit warns ²⁸  me in town after town ²⁹  that ³⁰  imprisonment ³¹  and persecutions ³²  are waiting for me.

Kisah Para Rasul 24:17

24:17 After several years ³³  I came to bring to my people gifts for the poor ³⁴  and to present offerings, ³⁵ 

[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.

[2:5]  ³ 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]  ⁴ 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.

[2:26]  ⁵ tn Grk “my flesh.”

[5:41]  ⁶ sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).

[5:41]  ⁷ sn The name refers to the name of Jesus (cf. 3 John 7).

[6:10]  ⁸ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ⁹ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[8:17]  ¹⁰ tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

[8:17]  ¹¹ sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.

[8:19]  ¹² tn Or “ability”; Grk “authority.”

[10:19]  ¹³ tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).

[10:44]  ¹⁴ tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

[10:44]  ¹⁵ tn Or “word.”

[10:47]  ¹⁶ tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).

[10:47]  ¹⁷ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.

[11:15]  ¹⁸ tn Or “came down on.”

[11:15]  ¹⁹ tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.

[11:15]  ²⁰ sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.

[11:24]  ²¹ tn Grk “a significant crowd.”

[13:4]  ²² tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ²³ sn Seleucia was the port city of Antioch in Syria.

[13:4]  ²⁴ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[14:2]  ²⁵ tn Or “who would not believe.”

[14:2]  ²⁶ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[20:23]  ²⁷ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ²⁸ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

[20:23]  ²⁹ tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ³⁰ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ³¹ tn Grk “bonds.”

[20:23]  ³² tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[24:17]  ³³ tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”

[24:17]  ³⁴ tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.

[24:17]  ³⁵ tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.