Kisah Para Rasul 2:39

2:39 For the promise ¹  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”

Kisah Para Rasul 2:47

2:47 praising God and having the good will ²  of all the people. And the Lord was adding to their number every day ³  those who were being saved.

Kisah Para Rasul 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ⁴  and wonders through the name of your holy servant Jesus.”

Kisah Para Rasul 6:3

6:3 But carefully select from among you, brothers, ⁵  seven ⁶  men who are well-attested, ⁷  full of the Spirit and of wisdom, whom we may put in charge ⁸  of this necessary task. ⁹ 

Kisah Para Rasul 7:40

7:40 saying to Aaron, ‘Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt ¹⁰  – we do not know what has happened to him!’ ¹¹ 

Kisah Para Rasul 7:43

7:43 But you took along the tabernacle ¹²  of Moloch ¹³  and the star of the ¹⁴  god Rephan, ¹⁵  the images you made to worship, but I will deport ¹⁶  you beyond Babylon.’ ¹⁷ 

Kisah Para Rasul 7:55

7:55 But Stephen, ¹⁸  full ¹⁹  of the Holy Spirit, looked intently ²⁰  toward heaven and saw the glory of God, and Jesus standing ²¹  at the right hand of God.

Kisah Para Rasul 8:3

8:3 But Saul was trying to destroy ²²  the church; entering one house after another, he dragged off ²³  both men and women and put them in prison. ²⁴ 

Kisah Para Rasul 9:41

9:41 He gave ²⁵  her his hand and helped her get up. Then he called ²⁶  the saints and widows and presented her alive.

Kisah Para Rasul 10:3

10:3 About three o’clock one afternoon ²⁷  he saw clearly in a vision an angel of God ²⁸  who came in ²⁹  and said to him, “Cornelius.”

Kisah Para Rasul 13:36

13:36 For David, after he had served ³⁰  God’s purpose in his own generation, died, ³¹  was buried with his ancestors, ³²  and experienced ³³  decay,

Kisah Para Rasul 13:41

13:41 ‘Look, you scoffers; be amazed and perish! ³⁴ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ³⁵ 

Kisah Para Rasul 17:11

17:11 These Jews ³⁶  were more open-minded ³⁷  than those in Thessalonica, ³⁸  for they eagerly ³⁹  received ⁴⁰  the message, examining ⁴¹  the scriptures carefully every day ⁴²  to see if these things were so.

Kisah Para Rasul 20:32

20:32 And now I entrust ⁴³  you to God and to the message ⁴⁴  of his grace. This message ⁴⁵  is able to build you up and give you an inheritance among all those who are sanctified.

Kisah Para Rasul 22:19

22:19 I replied, ⁴⁶  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ⁴⁷  who believed in you.

Kisah Para Rasul 22:26

22:26 When the centurion ⁴⁸  heard this, ⁴⁹  he went to the commanding officer ⁵⁰  and reported it, ⁵¹  saying, “What are you about to do? ⁵²  For this man is a Roman citizen.” ⁵³ 

Kisah Para Rasul 24:22

24:22 Then Felix, ⁵⁴  who understood the facts ⁵⁵  concerning the Way ⁵⁶  more accurately, ⁵⁷  adjourned their hearing, ⁵⁸  saying, “When Lysias the commanding officer comes down, I will decide your case.” ⁵⁹ 

Kisah Para Rasul 25:7

25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ⁶⁰  bringing many serious ⁶¹  charges that they were not able to prove. ⁶² 

Kisah Para Rasul 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ⁶³  with complete boldness ⁶⁴  and without restriction. ⁶⁵ 

[2:39]  ¹ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[2:47]  ² tn Or “the favor.”

[2:47]  ³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[4:30]  ⁴ tn The miraculous nature of these signs is implied in the context.

[6:3]  ⁵ 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]  ⁶ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ⁷ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ⁸ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ⁹ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[7:40]  ¹⁰ tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:40]  ¹¹ sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.

[7:43]  ¹² tn Or “tent.”

[7:43]  sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).

[7:43]  ¹³ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ¹⁴ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ¹⁵ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ¹⁶ tn Or “I will make you move.”

[7:43]  ¹⁷ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[7:55]  ¹⁸ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ¹⁹ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ²⁰ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ²¹ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[8:3]  ²² tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.

[8:3]  ²³ tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ²⁴ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[9:41]  ²⁵ 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]  ²⁶ 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”).

[10:3]  ²⁷ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ²⁸ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” 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.

[10:3]  ²⁹ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[13:36]  ³⁰ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ³¹ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ³² tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ³³ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[13:41]  ³⁴ tn Or “and die!”

[13:41]  ³⁵ sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

[17:11]  ³⁶ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ³⁷ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ³⁸ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ³⁹ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁴⁰ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ⁴¹ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁴² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[20:32]  ⁴³ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ⁴⁴ tn Grk “word.”

[20:32]  ⁴⁵ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[22:19]  ⁴⁶ 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]  ⁴⁷ 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.

[22:26]  ⁴⁸ sn See the note on the word centurion in 10:1.

[22:26]  ⁴⁹ tn The word “this” 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.

[22:26]  ⁵⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ⁵¹ tn The word “it” 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.

[22:26]  ⁵² tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”

[22:26]  ⁵³ tn The word “citizen” is supplied here for emphasis and clarity.

[24:22]  ⁵⁴ sn See the note on Antonius Felix in 23:24.

[24:22]  ⁵⁵ tn Grk “the things.”

[24:22]  ⁵⁶ tn That is, concerning Christianity.

[24:22]  ⁵⁷ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ⁵⁸ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ⁵⁹ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[25:7]  ⁶⁰ tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ⁶¹ tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ⁶² tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[28:31]  ⁶³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ⁶⁴ tn Or “openness.”

[28:31]  ⁶⁵ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.