Kisah Para Rasul 3:22

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ¹  him in everything he tells you. ² 

Kisah Para Rasul 5:38

5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ³  it will come to nothing, ⁴ 

Kisah Para Rasul 7:19

7:19 This was the one who exploited ⁵  our people ⁶  and was cruel to our ancestors, ⁷  forcing them to abandon ⁸  their infants so they would die. ⁹ 

Kisah Para Rasul 8:3

8:3 But Saul was trying to destroy ¹⁰  the church; entering one house after another, he dragged off ¹¹  both men and women and put them in prison. ¹² 

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 ¹³  went on his way rejoicing. ¹⁴ 

Kisah Para Rasul 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ¹⁵  to carry my name before Gentiles and kings and the people of Israel. ¹⁶ 

Kisah Para Rasul 10:24

10:24 The following day ¹⁷  he entered Caesarea. ¹⁸  Now Cornelius was waiting anxiously ¹⁹  for them and had called together his relatives and close friends.

Kisah Para Rasul 10:36

10:36 You know ²⁰  the message ²¹  he sent to the people ²²  of Israel, proclaiming the good news of peace ²³  through ²⁴  Jesus Christ ²⁵  (he is Lord ²⁶  of all) –

Kisah Para Rasul 16:24

16:24 Receiving such orders, he threw them in the inner cell ²⁷  and fastened their feet in the stocks. ²⁸ 

Kisah Para Rasul 22:12

22:12 A man named Ananias, ²⁹  a devout man according to the law, ³⁰  well spoken of by all the Jews who live there, ³¹ 

Kisah Para Rasul 22:24

22:24 the commanding officer ³²  ordered Paul ³³  to be brought back into the barracks. ³⁴  He told them ³⁵  to interrogate Paul ³⁶  by beating him with a lash ³⁷  so that he could find out the reason the crowd ³⁸  was shouting at Paul ³⁹  in this way.

Kisah Para Rasul 24:24

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ⁴⁰  arrived with his wife Drusilla, ⁴¹  who was Jewish, he sent for Paul and heard him speak ⁴²  about faith in Christ Jesus. ⁴³ 

Kisah Para Rasul 25:19

25:19 Rather they had several points of disagreement ⁴⁴  with him about their own religion ⁴⁵  and about a man named Jesus ⁴⁶  who was dead, whom Paul claimed ⁴⁷  to be alive.

Kisah Para Rasul 27:6

27:6 There the centurion ⁴⁸  found ⁴⁹  a ship from Alexandria ⁵⁰  sailing for Italy, and he put us aboard it.

[3:22]  ¹ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ² sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[5:38]  ³ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ⁴ tn Or “it will be put to an end.”

[7:19]  ⁵ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

[7:19]  ⁶ tn Or “race.”

[7:19]  ⁷ tn Or “forefathers”; Grk “fathers.”

[7:19]  ⁸ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ⁹ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

[8:3]  ¹⁰ 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]  ¹¹ tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ¹² tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[8:39]  ¹³ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ¹⁴ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[9:15]  ¹⁵ tn Or “tool.”

[9:15]  ¹⁶ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[10:24]  ¹⁷ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

[10:24]  ¹⁸ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:24]  ¹⁹ tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

[10:36]  ²⁰ tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ²¹ tn Grk “the word.”

[10:36]  ²² tn Grk “to the sons.”

[10:36]  ²³ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ²⁴ tn Or “by.”

[10:36]  ²⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ²⁶ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[16:24]  ²⁷ tn Or “prison.”

[16:24]  ²⁸ 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.

[22:12]  ²⁹ tn Grk “a certain Ananias.”

[22:12]  ³⁰ sn The law refers to the law of Moses.

[22:12]  ³¹ tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”

[22:24]  ³² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[22:24]  ³³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ³⁴ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[22:24]  ³⁵ tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.

[22:24]  ³⁶ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:24]  ³⁷ sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.

[22:24]  ³⁸ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[22:24]  ³⁹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:24]  ⁴⁰ sn See the note on Antonius Felix in 23:24.

[24:24]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[25:19]  ⁴⁴ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ⁴⁵ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.

[25:19]  ⁴⁶ tn Grk “a certain Jesus.”

[25:19]  ⁴⁷ tn Or “asserted.”

[27:6]  ⁴⁸ sn See the note on the word centurion in 10:1.

[27:6]  ⁴⁹ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:6]  ⁵⁰ sn Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1-2).