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 5:2

5:2 He ³  kept back for himself part of the proceeds with his wife’s knowledge; he brought ⁴  only part of it and placed it at the apostles’ feet.

Kisah Para Rasul 5:15

5:15 Thus ⁵  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 7:3

7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ ⁶ 

Kisah Para Rasul 7:7

7:7 But I will punish ⁷  the nation they serve as slaves,’ said God, ‘and after these things they will come out of there ⁸  and worship ⁹  me in this place.’ ¹⁰ 

Kisah Para Rasul 7:11

7:11 Then a famine occurred throughout ¹¹  Egypt and Canaan, causing ¹²  great suffering, and our ¹³  ancestors ¹⁴  could not find food.

Kisah Para Rasul 7:36

7:36 This man led them out, performing wonders and miraculous signs ¹⁵  in the land of Egypt, ¹⁶  at ¹⁷  the Red Sea, and in the wilderness ¹⁸  for forty years.

Kisah Para Rasul 7:41

7:41 At ¹⁹  that time ²⁰  they made an idol in the form of a calf, ²¹  brought ²²  a sacrifice to the idol, and began rejoicing ²³  in the works of their hands. ²⁴ 

Kisah Para Rasul 7:51

7:51 “You stubborn ²⁵  people, with uncircumcised ²⁶  hearts and ears! ²⁷  You are always resisting the Holy Spirit, like your ancestors ²⁸  did!

Kisah Para Rasul 8:13

8:13 Even Simon himself believed, and after he was baptized, he stayed close to ²⁹  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ³⁰ 

Kisah Para Rasul 9:34

9:34 Peter ³¹  said to him, “Aeneas, Jesus the Christ ³²  heals you. Get up and make your own bed!” ³³  And immediately he got up.

Kisah Para Rasul 10:39

10:39 We ³⁴  are witnesses of all the things he did both in Judea ³⁵  and in Jerusalem. ³⁶  They ³⁷  killed him by hanging him on a tree, ³⁸ 

Kisah Para Rasul 10:42

10:42 He ³⁹  commanded us to preach to the people and to warn ⁴⁰  them ⁴¹  that he is the one ⁴²  appointed ⁴³  by God as judge ⁴⁴  of the living and the dead.

Kisah Para Rasul 14:19

14:19 But Jews came from Antioch ⁴⁵  and Iconium, ⁴⁶  and after winning ⁴⁷  the crowds over, they stoned ⁴⁸  Paul and dragged him out of the city, presuming him to be dead.

Kisah Para Rasul 15:16

15:16 ‘After this ⁴⁹  I ⁵⁰  will return,

and I will rebuild the fallen tent ⁵¹  of David;

I will rebuild its ruins and restore ⁵²  it,

Kisah Para Rasul 15:23

15:23 They sent this letter with them: ⁵³ 

From the apostles ⁵⁴  and elders, your brothers, ⁵⁵  to the Gentile brothers and sisters ⁵⁶  in Antioch, ⁵⁷  Syria, ⁵⁸  and Cilicia, greetings!

Kisah Para Rasul 15:35

15:35 But Paul and Barnabas remained in Antioch, ⁵⁹  teaching and proclaiming (along with many others) ⁶⁰  the word of the Lord. ⁶¹ 

Kisah Para Rasul 16:1

Timothy Joins Paul and Silas

16:1 He also came to Derbe ⁶²  and to Lystra. ⁶³  A disciple ⁶⁴  named Timothy was there, the son of a Jewish woman who was a believer, ⁶⁵  but whose father was a Greek. ⁶⁶ 

Kisah Para Rasul 16:33

16:33 At ⁶⁷  that hour of the night he took them ⁶⁸  and washed their wounds; ⁶⁹  then ⁷⁰  he and all his family ⁷¹  were baptized right away. ⁷² 

Kisah Para Rasul 17:34

17:34 But some people ⁷³  joined him ⁷⁴  and believed. Among them ⁷⁵  were Dionysius, who was a member of the Areopagus, ⁷⁶  a woman ⁷⁷  named Damaris, and others with them.

Kisah Para Rasul 21:25

21:25 But regarding the Gentiles who have believed, we have written a letter, having decided ⁷⁸  that they should avoid ⁷⁹  meat that has been sacrificed to idols ⁸⁰  and blood and what has been strangled ⁸¹  and sexual immorality.”

Kisah Para Rasul 21:33

21:33 Then the commanding officer ⁸²  came up and arrested ⁸³  him and ordered him to be tied up with two chains; ⁸⁴  he ⁸⁵  then asked who he was and what ⁸⁶  he had done.

[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.

[5:2]  ³ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ⁴ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[5:15]  ⁵ 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.

[7:3]  ⁶ sn A quotation from Gen 12:1.

[7:7]  ⁷ tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”

[7:7]  ⁸ tn The words “of there” are not in the Greek text, but are implied.

[7:7]  sn A quotation from Gen 15:14.

[7:7]  ⁹ tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

[7:7]  ¹⁰ sn An allusion to Exod 3:12.

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

[7:11]  ¹² tn Grk “and,” but logically causal.

[7:11]  ¹³ 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]  ¹⁴ tn Or “forefathers”; Grk “fathers.”

[7:36]  ¹⁵ tn Here the context indicates the miraculous nature of the signs mentioned.

[7:36]  sn Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12).

[7:36]  ¹⁶ tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  ¹⁷ tn Grk “and at,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:36]  ¹⁸ tn Or “desert.”

[7:41]  ¹⁹ tn Grk “And.” 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.

[7:41]  ²⁰ tn Grk “In those days.”

[7:41]  ²¹ tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.

[7:41]  ²² tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:41]  ²³ tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.

[7:41]  ²⁴ tn Or “in what they had done.”

[7:51]  ²⁵ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ²⁶ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ²⁷ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ²⁸ tn Or “forefathers”; Grk “fathers.”

[8:13]  ²⁹ tn Or “he kept close company with.”

[8:13]  ³⁰ sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

[9:34]  ³¹ tn Grk “And Peter.” 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.

[9:34]  ³² tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì⁷⁴ א B* C Ψ 33^vid Did^pt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B² E 1739 Ï Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.

[9:34]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:34]  ³³ tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.

[10:39]  ³⁴ tn Grk “And we.” 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.

[10:39]  ³⁵ tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).

[10:39]  ³⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ³⁷ tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:39]  ³⁸ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[10:42]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ⁴⁴ 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.

[14:19]  ⁴⁵ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[14:19]  ⁴⁶ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).

[14:19]  ⁴⁷ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ⁴⁸ tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.

[15:16]  ⁴⁹ tn Grk “After these things.”

[15:16]  ⁵⁰ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ⁵¹ 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]  ⁵² 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.

[15:23]  ⁵³ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ⁵⁴ tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[15:23]  ⁵⁵ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ⁵⁶ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ⁵⁷ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ⁵⁸ tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[15:35]  ⁵⁹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:35]  ⁶⁰ sn This is a parenthetical note by the author.

[15:35]  ⁶¹ 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 v. 36; Acts 8:25; 13:44, 48, 49; 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.

[16:1]  ⁶² sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ⁶³ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ⁶⁴ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ⁶⁵ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ⁶⁶ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

[16:33]  ⁶⁷ tn Grk “And at.” 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.

[16:33]  ⁶⁸ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ⁶⁹ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ⁷¹ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ⁷² tn Or “immediately.”

[17:34]  ⁷³ tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).

[17:34]  ⁷⁴ tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.

[17:34]  ⁷⁵ tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.

[17:34]  ⁷⁶ tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.

[17:34]  ⁷⁷ tn Grk “and a woman”; but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[21:25]  ⁷⁸ tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”

[21:25]  sn Having decided refers here to the decision of the Jerusalem council (Acts 15:6-21). Mention of this previous decision reminds the reader that the issue here is somewhat different: It is not whether Gentiles must first become Jews before they can become Christians (as in Acts 15), but whether Jews who become Christians should retain their Jewish practices. Sensitivity to this issue would suggest that Jewish Christians and Gentile Christians might engage in different practices.

[21:25]  ⁷⁹ tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apecw). The difference in meaning, although slight, has been maintained in the translation.

[21:25]  ⁸⁰ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[21:25]  ⁸¹ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).

[21:33]  ⁸² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33]  ⁸³ tn Grk “seized.”

[21:33]  ⁸⁴ tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33]  ⁸⁵ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

[21:33]  ⁸⁶ tn Grk “and what it is”; this has been simplified to “what.”