Kisah Para Rasul 2:18

2:18 Even on my servants, ¹  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ² 

Kisah Para Rasul 2:24

2:24 But God raised him up, ³  having released ⁴  him from the pains ⁵  of death, because it was not possible for him to be held in its power. ⁶ 

Kisah Para Rasul 3:19

3:19 Therefore repent and turn back so that your sins may be wiped out,

Kisah Para Rasul 4:29

4:29 And now, Lord, pay attention to ⁷  their threats, and grant ⁸  to your servants ⁹  to speak your message ¹⁰  with great courage, ¹¹ 

Kisah Para Rasul 4:34

4:34 For there was no one needy ¹²  among them, because those who were owners of land or houses were selling ¹³  them ¹⁴  and bringing the proceeds from the sales

Kisah Para Rasul 5:15

5:15 Thus ¹⁵  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them.

Kisah Para Rasul 8:19

8:19 saying, “Give me this power ¹⁶  too, so that everyone I place my hands on may receive the Holy Spirit.”

Kisah Para Rasul 8:40

8:40 Philip, however, found himself ¹⁷  at Azotus, ¹⁸  and as he passed through the area, ¹⁹  he proclaimed the good news ²⁰  to all the towns ²¹  until he came to Caesarea. ²² 

Kisah Para Rasul 9:24

9:24 but Saul learned of their plot against him. ²³  They were also watching ²⁴  the city gates ²⁵  day and night so that they could kill him.

Kisah Para Rasul 9:41

9:41 He gave ²⁶  her his hand and helped her get up. Then he called ²⁷  the saints and widows and presented her alive.

Kisah Para Rasul 14:17

14:17 yet he did not leave himself without a witness by doing good, ²⁸  by giving you rain from heaven ²⁹  and fruitful seasons, satisfying you ³⁰  with food and your hearts with joy.” ³¹ 

Kisah Para Rasul 14:22

14:22 They strengthened ³²  the souls of the disciples and encouraged them to continue ³³  in the faith, saying, “We must enter the kingdom ³⁴  of God through many persecutions.” ³⁵ 

Kisah Para Rasul 15:24

15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ³⁶  you, upsetting ³⁷  your minds ³⁸  by what they said, ³⁹ 

Kisah Para Rasul 16:4

16:4 As they went through the towns, ⁴⁰  they passed on ⁴¹  the decrees that had been decided on by the apostles and elders in Jerusalem ⁴²  for the Gentile believers ⁴³  to obey. ⁴⁴ 

Kisah Para Rasul 17:26

17:26 From one man ⁴⁵  he made every nation of the human race ⁴⁶  to inhabit the entire earth, ⁴⁷  determining their set times ⁴⁸  and the fixed limits of the places where they would live, ⁴⁹ 

Kisah Para Rasul 20:6

20:6 We ⁵⁰  sailed away from Philippi ⁵¹  after the days of Unleavened Bread, ⁵²  and within five days ⁵³  we came to the others ⁵⁴  in Troas, ⁵⁵  where we stayed for seven days.

Kisah Para Rasul 22:19

22:19 I replied, ⁵⁶  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ⁵⁷  who believed in you.

[2:18]  ¹ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[2:18]  ² sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.

[2:24]  ³ tn Grk “Whom God raised up.”

[2:24]  ⁴ tn Or “having freed.”

[2:24]  ⁵ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ⁶ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[4:29]  ⁷ tn Or “Lord, take notice of.”

[4:29]  ⁸ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ⁹ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ¹⁰ tn Grk “word.”

[4:29]  ¹¹ tn Or “with all boldness.”

[4:34]  ¹² tn Or “poor.”

[4:34]  ¹³ 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]  ¹⁴ 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.

[5:15]  ¹⁵ tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[8:19]  ¹⁶ tn Or “ability”; Grk “authority.”

[8:40]  ¹⁷ tn Or “appeared.”

[8:40]  ¹⁸ sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ¹⁹ tn The words “the area” are not in the Greek text but are implied.

[8:40]  ²⁰ tn Or “he preached the gospel.”

[8:40]  ²¹ tn Or “cities.”

[8:40]  ²² 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.

[8:40]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:24]  ²³ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ²⁴ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ²⁵ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[9:41]  ²⁶ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ²⁷ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[14:17]  ²⁸ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ²⁹ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ³⁰ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ³¹ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[14:22]  ³² tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ³³ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ³⁴ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ³⁵ tn Or “sufferings.”

[15:24]  ³⁶ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

[15:24]  ³⁷ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ³⁸ tn Grk “souls.”

[15:24]  ³⁹ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[16:4]  ⁴⁰ tn Or “cities.”

[16:4]  ⁴¹ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ⁴² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ⁴³ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ⁴⁴ tn Or “observe” or “follow.”

[17:26]  ⁴⁵ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ⁴⁶ tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ⁴⁷ tn Grk “to live over all the face of the earth.”

[17:26]  ⁴⁸ tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.

[17:26]  ⁴⁹ tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[20:6]  ⁵⁰ 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]  ⁵¹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ⁵² 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]  ⁵³ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ⁵⁴ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ⁵⁵ 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).

[22:19]  ⁵⁶ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ⁵⁷ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.