Kisah Para Rasul 1:9

1:9 After ¹  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

Kisah Para Rasul 7:4

7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ²  made him move ³  to this country where you now live.

Kisah Para Rasul 7:30

7:30 “After ⁴  forty years had passed, an angel appeared to him in the desert ⁵  of Mount Sinai, in the flame of a burning bush. ⁶ 

Kisah Para Rasul 8:39

8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ⁷  went on his way rejoicing. ⁸ 

Kisah Para Rasul 10:41

10:41 not by all the people, but by us, the witnesses God had already chosen, ⁹  who ate and drank ¹⁰  with him after he rose from the dead.

Kisah Para Rasul 15:16

15:16 ‘After this ¹¹  I ¹²  will return,

and I will rebuild the fallen tent ¹³  of David;

I will rebuild its ruins and restore ¹⁴  it,

Kisah Para Rasul 16:15

16:15 After she and her household were baptized, she urged us, ¹⁵  “If ¹⁶  you consider me to be a believer in the Lord, ¹⁷  come and stay in my house.” And she persuaded ¹⁸  us.

Kisah Para Rasul 16:24

16:24 Receiving such orders, he threw them in the inner cell ¹⁹  and fastened their feet in the stocks. ²⁰ 

Kisah Para Rasul 17:1

Paul and Silas at Thessalonica

17:1 After they traveled through ²¹  Amphipolis ²²  and Apollonia, ²³  they came to Thessalonica, ²⁴  where there was a Jewish synagogue. ²⁵ 

Kisah Para Rasul 18:26

18:26 He began to speak out fearlessly ²⁶  in the synagogue, ²⁷  but when Priscilla and Aquila ²⁸  heard him, they took him aside ²⁹  and explained the way of God to him more accurately.

Kisah Para Rasul 20:6

20:6 We ³⁰  sailed away from Philippi ³¹  after the days of Unleavened Bread, ³²  and within five days ³³  we came to the others ³⁴  in Troas, ³⁵  where we stayed for seven days.

Kisah Para Rasul 21:7

21:7 We continued the voyage from Tyre ³⁶  and arrived at Ptolemais, ³⁷  and when we had greeted the brothers, we stayed with them for one day.

Kisah Para Rasul 22:29

22:29 Then those who were about to interrogate him stayed away ³⁸  from him, and the commanding officer ³⁹  was frightened when he realized that Paul ⁴⁰  was ⁴¹  a Roman citizen ⁴²  and that he had had him tied up. ⁴³ 

Kisah Para Rasul 23:12

The Plot to Kill Paul

23:12 When morning came, ⁴⁴  the Jews formed ⁴⁵  a conspiracy ⁴⁶  and bound themselves with an oath ⁴⁷  not to eat or drink anything ⁴⁸  until they had killed Paul.

Kisah Para Rasul 24:18

24:18 which I was doing when they found me in the temple, ritually purified, ⁴⁹  without a crowd or a disturbance. ⁵⁰ 

Kisah Para Rasul 24:24

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ⁵¹  arrived with his wife Drusilla, ⁵²  who was Jewish, he sent for Paul and heard him speak ⁵³  about faith in Christ Jesus. ⁵⁴ 

Kisah Para Rasul 25:6

25:6 After Festus ⁵⁵  had stayed ⁵⁶  not more than eight or ten days among them, he went down to Caesarea, ⁵⁷  and the next day he sat ⁵⁸  on the judgment seat ⁵⁹  and ordered Paul to be brought.

Kisah Para Rasul 27:39

Paul is Shipwrecked

27:39 When day came, they did not recognize the land, but they noticed ⁶⁰  a bay ⁶¹  with a beach, ⁶²  where they decided to run the ship aground if they could.

[1:9]  ¹ tn Grk “And after.” 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.

[7:4]  ² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ³ tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.

[7:30]  ⁴ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.

[7:30]  ⁵ tn Or “wilderness.”

[7:30]  ⁶ sn An allusion to Exod 3:2.

[8:39]  ⁷ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ⁸ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[10:41]  ⁹ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ¹⁰ sn Ate and drank. See Luke 24:35-49.

[15:16]  ¹¹ tn Grk “After these things.”

[15:16]  ¹² sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ¹³ tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16]  ¹⁴ tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[16:15]  ¹⁵ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ¹⁶ tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ¹⁷ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ¹⁸ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[16:24]  ¹⁹ tn Or “prison.”

[16:24]  ²⁰ 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.

[17:1]  ²¹ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ²² sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ²³ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ²⁴ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ²⁵ sn See the note on synagogue in 6:9.

[18:26]  ²⁶ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ²⁷ sn See the note on synagogue in 6:9.

[18:26]  ²⁸ sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ²⁹ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[20:6]  ³⁰ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[20:6]  ³¹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ³² sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).

[20:6]  ³³ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ³⁴ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ³⁵ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).

[21:7]  ³⁶ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ³⁷ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[22:29]  ³⁸ tn BDAG 158 s.v. ἀφίστημι 2.b has “keep away…ἀπό τινος… Lk 4:13; Ac 5:38; 2 Cor 12:8…cp. Ac 22:29.” In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.

[22:29]  ³⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29]  ⁴⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29]  ⁴¹ tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

[22:29]  ⁴² tn The word “citizen” is supplied here for emphasis and clarity.

[22:29]  ⁴³ sn Had him tied up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.

[23:12]  ⁴⁴ tn Grk “when it was day.”

[23:12]  ⁴⁵ tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

[23:12]  ⁴⁶ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

[23:12]  ⁴⁷ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[23:12]  ⁴⁸ tn The word “anything” 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.

[24:18]  ⁴⁹ sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

[24:18]  ⁵⁰ tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[24:24]  ⁵¹ sn See the note on Antonius Felix in 23:24.

[24:24]  ⁵² sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24]  ⁵³ tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

[24:24]  ⁵⁴ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[25:6]  ⁵⁵ tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6]  ⁵⁶ tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6]  ⁵⁷ 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.

[25:6]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:6]  ⁵⁸ tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:6]  ⁵⁹ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:6]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[27:39]  ⁶⁰ tn Or “observed,” “saw.”

[27:39]  ⁶¹ tn Or “gulf” (BDAG 557 s.v. κόλπος 3).

[27:39]  ⁶² sn A beach would refer to a smooth sandy beach suitable for landing.