Kisah Para Rasul 2:7

2:7 Completely baffled, they said, ¹  “Aren’t ²  all these who are speaking Galileans?

Kisah Para Rasul 3:3

3:3 When he saw Peter and John about to go into the temple courts, ³  he asked them for money. ⁴ 

Kisah Para Rasul 4:14

4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ⁵ 

Kisah Para Rasul 4:20

4:20 for it is impossible ⁶  for us not to speak about what we have seen and heard.”

Kisah Para Rasul 6:15

6:15 All ⁷  who were sitting in the council ⁸  looked intently at Stephen ⁹  and saw his face was like the face of an angel. ¹⁰ 

Kisah Para Rasul 7:24

7:24 When ¹¹  he saw one of them being hurt unfairly, ¹²  Moses ¹³  came to his defense ¹⁴  and avenged the person who was mistreated by striking down the Egyptian.

Kisah Para Rasul 9:12

9:12 and he has seen in a vision ¹⁵  a man named Ananias come in and place his hands on him so that he may see again.”

Kisah Para Rasul 9:35

9:35 All ¹⁶  those who lived in Lydda ¹⁷  and Sharon ¹⁸  saw him, and they ¹⁹  turned ²⁰  to the Lord.

Kisah Para Rasul 10:11

10:11 He ²¹  saw heaven ²²  opened ²³  and an object something like a large sheet ²⁴  descending, ²⁵  being let down to earth ²⁶  by its four corners.

Kisah Para Rasul 10:19

10:19 While Peter was still thinking seriously about ²⁷  the vision, the Spirit said to him, “Look! Three men are looking for you.

Kisah Para Rasul 10:34

10:34 Then Peter started speaking: ²⁸  “I now truly understand that God does not show favoritism in dealing with people, ²⁹ 

Kisah Para Rasul 11:6

11:6 As I stared ³⁰  I looked into it and saw four-footed animals of the earth, wild animals, reptiles, ³¹  and wild birds. ³² 

Kisah Para Rasul 12:16

12:16 Now Peter continued knocking, and when they opened the door ³³  and saw him, they were greatly astonished. ³⁴ 

Kisah Para Rasul 13:12

13:12 Then when the proconsul ³⁵  saw what had happened, he believed, ³⁶  because he was greatly astounded ³⁷  at the teaching about ³⁸  the Lord.

Kisah Para Rasul 14:9

14:9 This man was listening to Paul as he was speaking. When Paul ³⁹  stared ⁴⁰  intently at him and saw he had faith to be healed,

Kisah Para Rasul 17:16

Paul at Athens

17:16 While Paul was waiting for them in Athens, ⁴¹  his spirit was greatly upset ⁴²  because he saw ⁴³  the city was full of idols.

Kisah Para Rasul 20:38

20:38 especially saddened ⁴⁴  by what ⁴⁵  he had said, that they were not going to see him ⁴⁶  again. Then they accompanied ⁴⁷  him to the ship.

Kisah Para Rasul 22:9

22:9 Those who were with me saw the light, but did not understand ⁴⁸  the voice of the one who was speaking to me.

Kisah Para Rasul 22:15

22:15 because you will be his witness ⁴⁹  to all people ⁵⁰  of what you have seen and heard.

[2:7]  ¹ tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

[2:7]  ² tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[3:3]  ³ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  sn See the note on the phrase the temple courts in the previous verse.

[3:3]  ⁴ tn Grk “alms.” See the note on the word “money” in the previous verse.

[4:14]  ⁵ tn Or “nothing to say in opposition.”

[4:20]  ⁶ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[6:15]  ⁷ tn Grk “And all.” 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.

[6:15]  ⁸ tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:15]  ⁹ tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.

[6:15]  ¹⁰ sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.

[7:24]  ¹¹ tn Grk “And when.” 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.

[7:24]  ¹² tn “Hurt unfairly” conveys a better sense of the seriousness of the offense against the Israelite than “treated unfairly,” which can sometimes refer to slight offenses, or “wronged,” which can refer to offenses that do not involve personal violence, as this one probably did.

[7:24]  ¹³ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:24]  ¹⁴ tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).

[9:12]  ¹⁵ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[9:12]  sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.

[9:35]  ¹⁶ tn Grk “And all.” 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.

[9:35]  ¹⁷ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  ¹⁸ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  ¹⁹ tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.

[9:35]  ²⁰ sn They turned. To “turn” is a good summary term for the response to the gospel.

[10:11]  ²¹ tn Grk “And he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[10:11]  ²² tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[10:11]  ²³ tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.

[10:11]  ²⁴ tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

[10:11]  ²⁵ tn Or “coming down.”

[10:11]  ²⁶ tn Or “to the ground.”

[10:19]  ²⁷ tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).

[10:34]  ²⁸ tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ²⁹ tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[11:6]  ³⁰ tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[11:6]  ³¹ tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.

[11:6]  ³² tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[12:16]  ³³ tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).

[12:16]  ³⁴ sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).

[13:12]  ³⁵ sn See the note on proconsul in v. 8.

[13:12]  ³⁶ sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).

[13:12]  ³⁷ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ³⁸ tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).

[14:9]  ³⁹ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ⁴⁰ tn Or “looked.”

[17:16]  ⁴¹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ⁴² tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.

[17:16]  ⁴³ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[20:38]  ⁴⁴ tn Or “pained.”

[20:38]  ⁴⁵ tn Grk “by the word that he had said.”

[20:38]  ⁴⁶ tn Grk “to see his face” (an idiom for seeing someone in person).

[20:38]  ⁴⁷ tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”

[22:9]  ⁴⁸ tn Grk “did not hear” (but see Acts 9:7). BDAG 38 s.v. ἀκούω 7 has “W. acc. τὸν νόμον understand the law Gal 4:21; perh. Ac 22:9; 26:14…belong here.” If the word has this sense here, then a metonymy is present, since the lack of effect is put for a failure to appreciate what was heard.

[22:15]  ⁴⁹ tn Or “a witness to him.”

[22:15]  sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.

[22:15]  ⁵⁰ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").