Kisah Para Rasul 4:24

4:24 When they heard this, they raised their voices to God with one mind ¹  and said, “Master of all, ²  you who made the heaven, the earth, ³  the sea, and everything that is in them,

Kisah Para Rasul 17:11

17:11 These Jews ⁴  were more open-minded ⁵  than those in Thessalonica, ⁶  for they eagerly ⁷  received ⁸  the message, examining ⁹  the scriptures carefully every day ¹⁰  to see if these things were so.

Kisah Para Rasul 17:34

17:34 But some people ¹¹  joined him ¹²  and believed. Among them ¹³  were Dionysius, who was a member of the Areopagus, ¹⁴  a woman ¹⁵  named Damaris, and others with them.

Kisah Para Rasul 19:24

19:24 For a man named Demetrius, a silversmith who made silver shrines ¹⁶  of Artemis, ¹⁷  brought a great deal ¹⁸  of business ¹⁹  to the craftsmen.

Kisah Para Rasul 19:38

19:38 If then Demetrius and the craftsmen who are with him have a complaint ²⁰  against someone, the courts are open ²¹  and there are proconsuls; let them bring charges against one another there. ²² 

Kisah Para Rasul 20:32

20:32 And now I entrust ²³  you to God and to the message ²⁴  of his grace. This message ²⁵  is able to build you up and give you an inheritance among all those who are sanctified.

Kisah Para Rasul 24:22

24:22 Then Felix, ²⁶  who understood the facts ²⁷  concerning the Way ²⁸  more accurately, ²⁹  adjourned their hearing, ³⁰  saying, “When Lysias the commanding officer comes down, I will decide your case.” ³¹ 

Kisah Para Rasul 26:14

26:14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ³²  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ³³  by kicking against the goads.’ ³⁴ 

[4:24]  ¹ sn With one mind. Compare Acts 1:14.

[4:24]  ² tn Or “Lord of all.”

[4:24]  sn The use of the title Master of all (δεσπότης, despoths) emphasizes that there is a sovereign God who is directing what is taking place.

[4:24]  ³ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[17:11]  ⁴ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ⁵ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ⁶ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ⁷ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁸ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ⁹ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ¹⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:34]  ¹¹ tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).

[17:34]  ¹² tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.

[17:34]  ¹³ tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.

[17:34]  ¹⁴ tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.

[17:34]  ¹⁵ tn Grk “and a woman”; but 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.

[19:24]  ¹⁶ tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

[19:24]  ¹⁷ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:24]  ¹⁸ tn Grk “brought not a little business” (an idiom).

[19:24]  ¹⁹ sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

[19:38]  ²⁰ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ²¹ tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38]  ²² tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

[20:32]  ²³ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ²⁴ tn Grk “word.”

[20:32]  ²⁵ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[24:22]  ²⁶ sn See the note on Antonius Felix in 23:24.

[24:22]  ²⁷ tn Grk “the things.”

[24:22]  ²⁸ tn That is, concerning Christianity.

[24:22]  ²⁹ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ³⁰ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ³¹ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[26:14]  ³² tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ³³ tn Grk “It is hard for you.”

[26:14]  ³⁴ tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.

[26:14]  sn Sayings which contain the imagery used here (kicking against the goads) were also found in Greek writings; see Pindar, Pythians 2.94-96; Euripides, Bacchae 795.