Kisah Para Rasul 2:19

2:19 And I will perform wonders in the sky ¹  above

and miraculous signs ²  on the earth below,

blood and fire and clouds of smoke.

Kisah Para Rasul 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ³  and wonders through the name of your holy servant Jesus.”

Kisah Para Rasul 5:12

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ⁴  and wonders came about among the people through the hands of the apostles. By ⁵  common consent ⁶  they were all meeting together in Solomon’s Portico. ⁷ 

Kisah Para Rasul 6:2

6:2 So the twelve ⁸  called ⁹  the whole group ¹⁰  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ¹¹ 

Kisah Para Rasul 7:36

7:36 This man led them out, performing wonders and miraculous signs ¹²  in the land of Egypt, ¹³  at ¹⁴  the Red Sea, and in the wilderness ¹⁵  for forty years.

Kisah Para Rasul 7:58

7:58 When ¹⁶  they had driven him out of the city, they began to stone him, ¹⁷  and the witnesses laid their cloaks ¹⁸  at the feet of a young man named Saul.

Kisah Para Rasul 8:13

8:13 Even Simon himself believed, and after he was baptized, he stayed close to ¹⁹  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ²⁰ 

Kisah Para Rasul 11:23

11:23 When ²¹  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ²²  to the Lord with devoted hearts, ²³ 

Kisah Para Rasul 12:12

12:12 When Peter ²⁴  realized this, he went to the house of Mary, the mother of John Mark, ²⁵  where many people had gathered together and were praying.

Kisah Para Rasul 13:45

13:45 But when the Jews saw the crowds, they were filled with jealousy, ²⁶  and they began to contradict ²⁷  what Paul was saying ²⁸  by reviling him. ²⁹ 

Kisah Para Rasul 15:12

15:12 The whole group kept quiet ³⁰  and listened to Barnabas and Paul while they explained all the miraculous signs ³¹  and wonders God had done among the Gentiles through them.

Kisah Para Rasul 20:22

20:22 And now, ³²  compelled ³³  by the Spirit, I am going to Jerusalem ³⁴  without knowing what will happen to me there, ³⁵ 

Kisah Para Rasul 25:6

25:6 After Festus ³⁶  had stayed ³⁷  not more than eight or ten days among them, he went down to Caesarea, ³⁸  and the next day he sat ³⁹  on the judgment seat ⁴⁰  and ordered Paul to be brought.

Kisah Para Rasul 25:17

25:17 So after they came back here with me, ⁴¹  I did not postpone the case, ⁴²  but the next day I sat ⁴³  on the judgment seat ⁴⁴  and ordered the man to be brought.

Kisah Para Rasul 26:31

26:31 and as they were leaving they said to one another, ⁴⁵  “This man is not doing anything deserving ⁴⁶  death or imprisonment.”

Kisah Para Rasul 28:19

28:19 But when the Jews objected, ⁴⁷  I was forced to appeal to Caesar ⁴⁸  – not that I had some charge to bring ⁴⁹  against my own people. ⁵⁰ 

[2:19]  ¹ tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.

[2:19]  ² tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.

[4:30]  ³ tn The miraculous nature of these signs is implied in the context.

[5:12]  ⁴ tn The miraculous nature of these signs is implied in the context.

[5:12]  ⁵ tn Grk “And by.” 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.

[5:12]  ⁶ tn Or “With one mind.”

[5:12]  ⁷ tn Or “colonnade”; Grk “stoa.”

[5:12]  sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. Located beside the Court of the Gentiles, it was a very public area.

[6:2]  ⁸ sn The twelve refers to the twelve apostles.

[6:2]  ⁹ tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ¹⁰ tn Or “the multitude.”

[6:2]  ¹¹ tn Grk “to serve tables.”

[7:36]  ¹² 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]  ¹³ tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  ¹⁴ 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]  ¹⁵ tn Or “desert.”

[7:58]  ¹⁶ tn Grk “And when.” 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; a new sentence is begun instead.

[7:58]  ¹⁷ sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.

[7:58]  ¹⁸ tn Or “outer garments.”

[7:58]  sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[8:13]  ¹⁹ tn Or “he kept close company with.”

[8:13]  ²⁰ 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.

[11:23]  ²¹ 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]  ²² 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]  ²³ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[12:12]  ²⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[12:12]  ²⁵ tn Grk “John who was also called Mark.”

[12:12]  sn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39.

[13:45]  ²⁶ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ²⁷ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ²⁸ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ²⁹ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[15:12]  ³⁰ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ³¹ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[20:22]  ³² tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  ³³ tn Grk “bound.”

[20:22]  ³⁴ sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).

[20:22]  ³⁵ tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”

[25:6]  ³⁶ tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6]  ³⁷ tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6]  ³⁸ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:6]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:6]  ³⁹ tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:6]  ⁴⁰ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:6]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:17]  ⁴¹ tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”

[25:17]  ⁴² tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ⁴³ tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ⁴⁴ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:17]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[26:31]  ⁴⁵ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ⁴⁶ tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:31]  sn Not doing anything deserving death… Here is yet another declaration of Paul’s innocence, but still no release. The portrayal shows how unjust Paul’s confinement was.

[28:19]  ⁴⁷ tn That is, objected to my release.

[28:19]  ⁴⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:19]  ⁴⁹ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[28:19]  ⁵⁰ tn Or “my own nation.”