Kisah Para Rasul 1:6

1:6 So when they had gathered together, they began to ask him, ¹  “Lord, is this the time when you are restoring the kingdom to Israel?”

Kisah Para Rasul 2:38

2:38 Peter said to them, “Repent, and each one of you be baptized ²  in the name of Jesus Christ ³  for ⁴  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ⁵ 

Kisah Para Rasul 5:9

5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!”

Kisah Para Rasul 5:25

5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ⁶  and teaching ⁷  the people!”

Kisah Para Rasul 5:32

5:32 And we are witnesses of these events, ⁸  and so is the Holy Spirit whom God has given to those who obey ⁹  him.”

Kisah Para Rasul 5:39

5:39 but if ¹⁰  it is from God, you will not be able to stop them, or you may even be found ¹¹  fighting against God.” He convinced them, ¹² 

Kisah Para Rasul 6:3

6:3 But carefully select from among you, brothers, ¹³  seven ¹⁴  men who are well-attested, ¹⁵  full of the Spirit and of wisdom, whom we may put in charge ¹⁶  of this necessary task. ¹⁷ 

Kisah Para Rasul 7:11

7:11 Then a famine occurred throughout ¹⁸  Egypt and Canaan, causing ¹⁹  great suffering, and our ²⁰  ancestors ²¹  could not find food.

Kisah Para Rasul 10:17

10:17 Now while Peter was puzzling over ²²  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ²³  and approached ²⁴  the gate.

Kisah Para Rasul 10:24

10:24 The following day ²⁵  he entered Caesarea. ²⁶  Now Cornelius was waiting anxiously ²⁷  for them and had called together his relatives and close friends.

Kisah Para Rasul 10:42

10:42 He ²⁸  commanded us to preach to the people and to warn ²⁹  them ³⁰  that he is the one ³¹  appointed ³²  by God as judge ³³  of the living and the dead.

Kisah Para Rasul 11:20

11:20 But there were some men from Cyprus ³⁴  and Cyrene ³⁵  among them who came ³⁶  to Antioch ³⁷  and began to speak to the Greeks ³⁸  too, proclaiming the good news of the Lord Jesus.

Kisah Para Rasul 12:6

12:6 On that very night before Herod was going to bring him out for trial, ³⁹  Peter was sleeping between two soldiers, bound with two chains, while ⁴⁰  guards in front of the door were keeping watch ⁴¹  over the prison.

Kisah Para Rasul 13:21

13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled ⁴²  forty years.

Kisah Para Rasul 13:33

13:33 that this promise ⁴³  God has fulfilled to us, their children, by raising ⁴⁴  Jesus, as also it is written in the second psalm, ‘You are my Son; ⁴⁵  today I have fathered you.’ ⁴⁶ 

Kisah Para Rasul 13:42

13:42 As Paul and Barnabas ⁴⁷  were going out, ⁴⁸  the people ⁴⁹  were urging ⁵⁰  them to speak about these things ⁵¹  on the next Sabbath.

Kisah Para Rasul 15:17

15:17 so that the rest of humanity ⁵²  may seek the Lord,

namely, ⁵³  all the Gentiles ⁵⁴  I have called to be my own,’ ⁵⁵  says the Lord, ⁵⁶  who makes these things

Kisah Para Rasul 15:28

15:28 For it seemed best to the Holy Spirit and to us ⁵⁷  not to place any greater burden on you than these necessary rules: ⁵⁸ 

Kisah Para Rasul 17:13

17:13 But when the Jews from Thessalonica ⁵⁹  heard that Paul had also proclaimed the word of God ⁶⁰  in Berea, ⁶¹  they came there too, inciting ⁶²  and disturbing ⁶³  the crowds.

Kisah Para Rasul 18:23

18:23 After he spent ⁶⁴  some time there, Paul left and went through the region of Galatia ⁶⁵  and Phrygia, ⁶⁶  strengthening all the disciples.

Kisah Para Rasul 19:32

19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ⁶⁷ 

Kisah Para Rasul 20:15

20:15 We set sail ⁶⁸  from there, and on the following day we arrived off Chios. ⁶⁹  The next day we approached ⁷⁰  Samos, ⁷¹  and the day after that we arrived at Miletus. ⁷² 

Kisah Para Rasul 23:8

23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ⁷³ 

Kisah Para Rasul 24:1

The Accusations Against Paul

24:1 After five days the high priest Ananias ⁷⁴  came down with some elders and an attorney ⁷⁵  named ⁷⁶  Tertullus, and they ⁷⁷  brought formal charges ⁷⁸  against Paul to the governor.

Kisah Para Rasul 24:12

24:12 They did not find me arguing ⁷⁹  with anyone or stirring up a crowd ⁸⁰  in the temple courts ⁸¹  or in the synagogues ⁸²  or throughout the city, ⁸³ 

Kisah Para Rasul 24:27

24:27 After two years ⁸⁴  had passed, Porcius Festus ⁸⁵  succeeded Felix, ⁸⁶  and because he wanted to do the Jews a favor, Felix left Paul in prison. ⁸⁷ 

Kisah Para Rasul 28:8

28:8 The father ⁸⁸  of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him ⁸⁹  and after praying, placed ⁹⁰  his hands on him and healed ⁹¹  him.

[1:6]  ¹ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[2:38]  ² tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

[2:38]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:38]  sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.

[2:38]  ⁴ tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

[2:38]  ⁵ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[5:25]  ⁶ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ⁷ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:32]  ⁸ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ⁹ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[5:39]  ¹⁰ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ¹¹ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ¹² tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[6:3]  ¹³ tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ¹⁴ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ¹⁵ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ¹⁶ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ¹⁷ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[7:11]  ¹⁸ tn Grk “came upon all Egypt.”

[7:11]  ¹⁹ tn Grk “and,” but logically causal.

[7:11]  ²⁰ sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.

[7:11]  ²¹ tn Or “forefathers”; Grk “fathers.”

[10:17]  ²² tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ²³ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ²⁴ tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

[10:17]  sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.

[10:24]  ²⁵ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

[10:24]  ²⁶ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:24]  ²⁷ tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

[10:42]  ²⁸ 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.

[10:42]  ²⁹ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

[10:42]  ³⁰ tn The word “them” 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.

[10:42]  ³¹ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42]  ³² tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ³³ sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

[11:20]  ³⁴ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ³⁵ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ³⁶ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ³⁷ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ³⁸ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[12:6]  ³⁹ tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.

[12:6]  ⁴⁰ tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.

[12:6]  ⁴¹ tn Or “were guarding.”

[13:21]  ⁴² tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

[13:33]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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.

[13:42]  ⁴⁷ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ⁴⁸ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ⁴⁹ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ⁵⁰ tn Or “begging,” “inviting.”

[13:42]  ⁵¹ tn Or “matters.”

[15:17]  ⁵² tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ⁵³ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ⁵⁴ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.

[15:17]  ⁵⁵ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ⁵⁶ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[15:28]  ⁵⁷ tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

[15:28]  ⁵⁸ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[17:13]  ⁵⁹ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ⁶⁰ tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

[17:13]  ⁶¹ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[17:13]  ⁶² tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.

[17:13]  ⁶³ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[18:23]  ⁶⁴ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ⁶⁵ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[18:23]  ⁶⁶ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[19:32]  ⁶⁷ tn Or “had assembled.”

[20:15]  ⁶⁸ tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.

[20:15]  ⁶⁹ tn Or “offshore from Chios.”

[20:15]  sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.

[20:15]  ⁷⁰ tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”

[20:15]  ⁷¹ sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.

[20:15]  ⁷² sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).

[23:8]  ⁷³ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

[23:8]  sn This is a parenthetical note by the author.

[24:1]  ⁷⁴ sn Ananias was in office from a.d. 47-59.

[24:1]  ⁷⁵ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  ⁷⁶ tn Grk “an attorney, a certain Tertullus.”

[24:1]  ⁷⁷ tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.

[24:1]  ⁷⁸ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[24:12]  ⁷⁹ tn Or “disputing,” “conducting a heated discussion.”

[24:12]  ⁸⁰ tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

[24:12]  ⁸¹ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[24:12]  ⁸² sn See the note on synagogue in 6:9.

[24:12]  ⁸³ sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.

[24:27]  ⁸⁴ tn Grk “After a two-year period.”

[24:27]  ⁸⁵ 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]  ⁸⁶ tn Grk “Felix received as successor Porcius Festus.”

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

[24:27]  ⁸⁷ 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.

[28:8]  ⁸⁸ tn Grk “It happened that the father.” 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.

[28:8]  ⁸⁹ tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ⁹⁰ tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ⁹¹ sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.