Kisah Para Rasul 14:5

14:5 When both the Gentiles and the Jews (together with their rulers) made ¹  an attempt to mistreat ²  them and stone them, ³ 

Kisah Para Rasul 4:21

4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ⁴  God for what had happened.

Kisah Para Rasul 4:34

4:34 For there was no one needy ⁵  among them, because those who were owners of land or houses were selling ⁶  them ⁷  and bringing the proceeds from the sales

Kisah Para Rasul 16:22

16:22 The crowd joined the attack ⁸  against them, and the magistrates tore the clothes ⁹  off Paul and Silas ¹⁰  and ordered them to be beaten with rods. ¹¹ 

Kisah Para Rasul 14:3

14:3 So they stayed there ¹²  for a considerable time, speaking out courageously for the Lord, who testified ¹³  to the message ¹⁴  of his grace, granting miraculous signs ¹⁵  and wonders to be performed through their hands.

Kisah Para Rasul 17:5

17:5 But the Jews became jealous, ¹⁶  and gathering together some worthless men from the rabble in the marketplace, ¹⁷  they formed a mob ¹⁸  and set the city in an uproar. ¹⁹  They attacked Jason’s house, ²⁰  trying to find Paul and Silas ²¹  to bring them out to the assembly. ²² 

Kisah Para Rasul 8:25

8:25 So after Peter and John ²³  had solemnly testified ²⁴  and spoken the word of the Lord, ²⁵  they started back to Jerusalem, proclaiming ²⁶  the good news to many Samaritan villages ²⁷  as they went. ²⁸ 

Kisah Para Rasul 4:13

4:13 When they saw the boldness ²⁹  of Peter and John, and discovered ³⁰  that they were uneducated ³¹  and ordinary ³²  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 13:43

13:43 When the meeting of the synagogue ³³  had broken up, ³⁴  many of the Jews and God-fearing proselytes ³⁵  followed Paul and Barnabas, who were speaking with them and were persuading ³⁶  them ³⁷  to continue ³⁸  in the grace of God.

Kisah Para Rasul 15:33

15:33 After ³⁹  they had spent some time there, ⁴⁰  they were sent off in peace by the brothers to those who had sent them.

Kisah Para Rasul 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ⁴¹  from the mountain ⁴²  called the Mount of Olives ⁴³  (which is near Jerusalem, a Sabbath day’s journey ⁴⁴  away).

Kisah Para Rasul 14:6

14:6 Paul and Barnabas ⁴⁵  learned about it ⁴⁶  and fled to the Lycaonian cities of Lystra ⁴⁷  and Derbe ⁴⁸  and the surrounding region.

Kisah Para Rasul 14:18

14:18 Even by saying ⁴⁹  these things, they scarcely persuaded ⁵⁰  the crowds not to offer sacrifice to them.

Kisah Para Rasul 5:24

5:24 Now when the commander ⁵¹  of the temple guard ⁵²  and the chief priests heard this report, ⁵³  they were greatly puzzled concerning it, ⁵⁴  wondering what this could ⁵⁵  be.

Kisah Para Rasul 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ⁵⁶  with the eleven, raised his voice, and addressed them: “You men of Judea ⁵⁷  and all you who live in Jerusalem, ⁵⁸  know this ⁵⁹  and listen carefully to what I say.

Kisah Para Rasul 1:9

1:9 After ⁶⁰  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

Kisah Para Rasul 2:6

2:6 When this sound ⁶¹  occurred, a crowd gathered and was in confusion, ⁶²  because each one heard them speaking in his own language.

Kisah Para Rasul 5:19

5:19 But during the night an angel of the Lord ⁶³  opened ⁶⁴  the doors of the prison, ⁶⁵  led them out, ⁶⁶  and said,

Kisah Para Rasul 2:13

2:13 But others jeered at the speakers, ⁶⁷  saying, “They are drunk on new wine!” ⁶⁸ 

[14:5]  ¹ tn Grk “So there came about an attempt” 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.

[14:5]  ² tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ³ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[4:21]  ⁴ tn Or “glorifying.”

[4:34]  ⁵ tn Or “poor.”

[4:34]  ⁶ tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.

[4:34]  ⁷ 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.

[16:22]  ⁸ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ⁹ tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).

[16:22]  ¹⁰ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ¹¹ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[14:3]  ¹² tn The word “there” is not in the Greek text, but is implied.

[14:3]  ¹³ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ¹⁴ tn Grk “word.”

[14:3]  ¹⁵ tn Here the context indicates the miraculous nature of the signs mentioned.

[17:5]  ¹⁶ tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).

[17:5]  ¹⁷ tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”

[17:5]  ¹⁸ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ¹⁹ tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.

[17:5]  ²⁰ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ²¹ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ²² tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”

[8:25]  ²³ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ²⁴ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ²⁵ 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 13:44, 48, 49; 15:35, 36; 16:32; 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.

[8:25]  ²⁶ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ²⁷ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ²⁸ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[4:13]  ²⁹ tn Or “courage.”

[4:13]  ³⁰ tn Or “and found out.”

[4:13]  ³¹ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ³² tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[13:43]  ³³ sn See the note on synagogue in 6:9.

[13:43]  ³⁴ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ³⁵ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ³⁶ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ³⁷ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ³⁸ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[15:33]  ³⁹ 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.

[15:33]  ⁴⁰ tn The word “there” is not in the Greek text, but is implied.

[1:12]  ⁴¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ⁴² tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ⁴³ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ⁴⁴ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[14:6]  ⁴⁵ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ⁴⁶ tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ⁴⁷ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:6]  ⁴⁸ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:18]  ⁴⁹ tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18]  ⁵⁰ tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.

[5:24]  ⁵¹ tn Or “captain.”

[5:24]  ⁵² tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:24]  ⁵³ tn Grk “heard these words.”

[5:24]  ⁵⁴ tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

[5:24]  ⁵⁵ tn The optative verb here expresses confused uncertainty.

[2:14]  ⁵⁶ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ⁵⁷ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ⁵⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁵⁹ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[1:9]  ⁶⁰ 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.

[2:6]  ⁶¹ tn Or “this noise.”

[2:6]  ⁶² tn Or “was bewildered.”

[5:19]  ⁶³ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[5:19]  ⁶⁴ tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.

[5:19]  ⁶⁵ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ⁶⁶ tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.

[5:19]  sn Led them out. The action by God served to vindicate the apostles. It showed that whatever court the Jewish leaders represented, they did not represent God.

[2:13]  ⁶⁷ tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.

[2:13]  ⁶⁸ tn Grk “They are full of new wine!”

[2:13]  sn New wine refers to a new, sweet wine in the process of fermentation.