Kisah Para Rasul 4:4

4:4 But many of those who had listened to ¹  the message ²  believed, and the number of the men ³  came to about five thousand.

Kisah Para Rasul 7:16

7:16 and their bones ⁴  were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money ⁵  from the sons of Hamor in Shechem.

Kisah Para Rasul 11:23

11:23 When ⁶  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ⁷  to the Lord with devoted hearts, ⁸ 

Kisah Para Rasul 13:13

Paul and Barnabas at Pisidian Antioch

13:13 Then Paul and his companions put out to sea ⁹  from Paphos ¹⁰  and came to Perga ¹¹  in Pamphylia, ¹²  but John ¹³  left them and returned to Jerusalem. ¹⁴ 

Kisah Para Rasul 17:13

17:13 But when the Jews from Thessalonica ¹⁵  heard that Paul had also proclaimed the word of God ¹⁶  in Berea, ¹⁷  they came there too, inciting ¹⁸  and disturbing ¹⁹  the crowds.

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ²⁰  them and saying farewell, ²¹  he left to go to Macedonia. ²² 

Kisah Para Rasul 20:21

20:21 testifying ²³  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ²⁴ 

Kisah Para Rasul 21:7

21:7 We continued the voyage from Tyre ²⁵  and arrived at Ptolemais, ²⁶  and when we had greeted the brothers, we stayed with them for one day.

Kisah Para Rasul 23:14

23:14 They ²⁷  went ²⁸  to the chief priests ²⁹  and the elders and said, “We have bound ourselves with a solemn oath ³⁰  not to partake ³¹  of anything until we have killed Paul.

Kisah Para Rasul 24:15

24:15 I have ³²  a hope in God (a hope ³³  that ³⁴  these men ³⁵  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ³⁶ 

[4:4]  ¹ tn Or “had heard.”

[4:4]  ² tn Or “word.”

[4:4]  ³ tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

[7:16]  ⁴ tn “and they.”

[7:16]  ⁵ sn See Gen 49:29-32.

[11:23]  ⁶ tn Grk “Antioch, who when.” The relative pronoun was omitted 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.

[11:23]  ⁷ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

[11:23]  sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).

[11:23]  ⁸ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[13:13]  ⁹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[13:13]  ¹⁰ sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

[13:13]  ¹¹ sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).

[13:13]  ¹² sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  ¹³ sn That is, John Mark.

[13:13]  ¹⁴ sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).

[13:13]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:13]  ¹⁵ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ¹⁶ tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

[17:13]  ¹⁷ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[17:13]  ¹⁸ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.

[17:13]  ¹⁹ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[20:1]  ²⁰ tn Or “exhorting.”

[20:1]  ²¹ tn Or “and taking leave of them.”

[20:1]  ²² sn Macedonia was the Roman province of Macedonia in Greece.

[20:21]  ²³ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ²⁴ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:21]  sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.

[21:7]  ²⁵ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ²⁶ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[23:14]  ²⁷ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ²⁸ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ²⁹ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ³⁰ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ³¹ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[24:15]  ³² tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ³³ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ³⁴ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ³⁵ tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ³⁶ tn Or “the unjust.”

[24:15]  sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).