Kisah Para Rasul 3:6

3:6 But Peter said, “I have no silver or gold, ¹  but what I do have I give you. In the name ²  of Jesus Christ ³  the Nazarene, stand up and ⁴  walk!”

Kisah Para Rasul 5:10

5:10 At once ⁵  she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband.

Kisah Para Rasul 9:10

9:10 Now there was a disciple in Damascus named Ananias. The ⁶  Lord ⁷  said to him in a vision, “Ananias,” and he replied, “Here I am, ⁸  Lord.”

Kisah Para Rasul 9:40

9:40 But Peter sent them all outside, ⁹  knelt down, ¹⁰  and prayed. Turning ¹¹  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ¹² 

Kisah Para Rasul 10:4

10:4 Staring at him and becoming greatly afraid, Cornelius ¹³  replied, ¹⁴  “What is it, Lord?” The angel ¹⁵  said to him, “Your prayers and your acts of charity ¹⁶  have gone up as a memorial ¹⁷  before God.

Kisah Para Rasul 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ¹⁸  also went with me, and we entered the man’s house.

Kisah Para Rasul 12:8

12:8 The angel said to him, “Fasten your belt ¹⁹  and put on your sandals.” Peter ²⁰  did so. Then the angel ²¹  said to him, “Put on your cloak ²²  and follow me.”

Kisah Para Rasul 12:20

12:20 Now Herod ²³  was having an angry quarrel ²⁴  with the people of Tyre ²⁵  and Sidon. ²⁶  So they joined together ²⁷  and presented themselves before him. And after convincing ²⁸  Blastus, the king’s personal assistant, ²⁹  to help them, ³⁰  they asked for peace, ³¹  because their country’s food supply was provided by the king’s country.

Kisah Para Rasul 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ³²  and turned ³³  and said to the spirit, “I command you in the name of Jesus Christ ³⁴  to come out of her!” And it came out of her at once. ³⁵ 

Kisah Para Rasul 21:34

21:34 But some in the crowd shouted one thing, and others something else, ³⁶  and when the commanding officer ³⁷  was unable ³⁸  to find out the truth ³⁹  because of the disturbance, ⁴⁰  he ordered Paul ⁴¹  to be brought into the barracks. ⁴² 

Kisah Para Rasul 21:39-40

21:39 Paul answered, ⁴³  “I am a Jew ⁴⁴  from Tarsus in Cilicia, a citizen of an important city. ⁴⁵  Please ⁴⁶  allow me to speak to the people.” 21:40 When the commanding officer ⁴⁷  had given him permission, ⁴⁸  Paul stood ⁴⁹  on the steps and gestured ⁵⁰  to the people with his hand. When they had become silent, ⁵¹  he addressed ⁵²  them in Aramaic, ⁵³ 

Kisah Para Rasul 22:10

22:10 So I asked, ⁵⁴  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ⁵⁵  and go to Damascus; there you will be told about everything ⁵⁶  that you have been designated ⁵⁷  to do.’

Kisah Para Rasul 23:6

23:6 Then when Paul noticed ⁵⁸  that part of them were Sadducees ⁵⁹  and the others Pharisees, ⁶⁰  he shouted out in the council, ⁶¹  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ⁶²  of the dead!”

Kisah Para Rasul 23:9

23:9 There was a great commotion, ⁶³  and some experts in the law ⁶⁴  from the party of the Pharisees stood up ⁶⁵  and protested strongly, ⁶⁶  “We find nothing wrong ⁶⁷  with this man. What if a spirit or an angel has spoken to him?”

Kisah Para Rasul 24:25

24:25 While Paul ⁶⁸  was discussing ⁶⁹  righteousness, self-control, ⁷⁰  and the coming judgment, Felix ⁷¹  became ⁷²  frightened and said, “Go away for now, and when I have an opportunity, ⁷³  I will send for you.”

Kisah Para Rasul 27:39

Paul is Shipwrecked

27:39 When day came, they did not recognize the land, but they noticed ⁷⁴  a bay ⁷⁵  with a beach, ⁷⁶  where they decided to run the ship aground if they could.

Kisah Para Rasul 28:6

28:6 But they were expecting that he was going to swell up ⁷⁷  or suddenly drop dead. So after they had waited ⁷⁸  a long time and had seen ⁷⁹  nothing unusual happen ⁸⁰  to him, they changed their minds ⁸¹  and said he was a god. ⁸² 

[3:6]  ¹ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ² sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ⁴ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[5:10]  ⁵ tn Grk “And at once.” 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.

[9:10]  ⁶ tn Grk “And the.” 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.

[9:10]  ⁷ sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).

[9:10]  ⁸ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[9:40]  ⁹ tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style.

[9:40]  ¹⁰ tn Grk “and kneeling down,” 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. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance.

[9:40]  ¹¹ tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:40]  ¹² sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus.

[10:4]  ¹³ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ¹⁴ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ¹⁵ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ¹⁶ tn Or “your gifts to the needy.”

[10:4]  ¹⁷ sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).

[11:12]  ¹⁸ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[12:8]  ¹⁹ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ²⁰ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ²¹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ²² tn Or “outer garment.”

[12:20]  ²³ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[12:20]  sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:20]  ²⁴ tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).

[12:20]  ²⁵ sn Tyre was a city and seaport on the coast of Phoenicia.

[12:20]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[12:20]  ²⁶ sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).

[12:20]  map For location see Map1 A1; JP3 F3; JP4 F3.

[12:20]  ²⁷ tn Or “with one accord.”

[12:20]  ²⁸ tn Or “persuading.”

[12:20]  ²⁹ tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.

[12:20]  ³⁰ tn The words “to help them” are not in the Greek text, but are implied.

[12:20]  ³¹ tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.

[16:18]  ³² tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ³³ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ³⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ³⁵ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[21:34]  ³⁶ tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

[21:34]  ³⁷ tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  ³⁸ tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

[21:34]  ³⁹ tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  ⁴⁰ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  ⁴¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  ⁴² 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.”

[21:39]  ⁴³ tn Grk “said.”

[21:39]  ⁴⁴ tn Grk “a Jewish man.”

[21:39]  ⁴⁵ tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

[21:39]  ⁴⁶ tn Grk “I beg you.”

[21:40]  ⁴⁷ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40]  ⁴⁸ tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ⁴⁹ tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ⁵⁰ tn Or “motioned.”

[21:40]  ⁵¹ tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

[21:40]  ⁵² tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[21:40]  ⁵³ tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.

[22:10]  ⁵⁴ tn Grk “So I said.”

[22:10]  ⁵⁵ tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ⁵⁶ tn Grk “about all things.”

[22:10]  ⁵⁷ tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.

[23:6]  ⁵⁸ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ⁵⁹ sn See the note on Sadducees in 4:1.

[23:6]  ⁶⁰ sn See the note on Pharisee in 5:34.

[23:6]  ⁶¹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ⁶² tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.

[23:9]  ⁶³ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ⁶⁴ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ⁶⁵ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ⁶⁶ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ⁶⁷ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[24:25]  ⁶⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ⁶⁹ tn Or “speaking about.”

[24:25]  ⁷⁰ tn Grk “and self-control.” 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.

[24:25]  sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.

[24:25]  ⁷¹ sn See the note on Felix in 23:26.

[24:25]  ⁷² tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ⁷³ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[27:39]  ⁷⁴ tn Or “observed,” “saw.”

[27:39]  ⁷⁵ tn Or “gulf” (BDAG 557 s.v. κόλπος 3).

[27:39]  ⁷⁶ sn A beach would refer to a smooth sandy beach suitable for landing.

[28:6]  ⁷⁷ tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

[28:6]  ⁷⁸ tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ⁷⁹ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ⁸⁰ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ⁸¹ tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ⁸² sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.