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 12:3

12:3 When he saw that this pleased the Jews, ⁴  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ⁵ 

Kisah Para Rasul 12:9

12:9 Peter ⁶  went out ⁷  and followed him; ⁸  he did not realize that what was happening through the angel was real, ⁹  but thought he was seeing a vision.

Kisah Para Rasul 13:31

13:31 and ¹⁰  for many days he appeared to those who had accompanied ¹¹  him from Galilee to Jerusalem. These ¹²  are now his witnesses to the people.

Kisah Para Rasul 14:20

14:20 But after the disciples had surrounded him, he got up and went back ¹³  into the city. On ¹⁴  the next day he left with Barnabas for Derbe. ¹⁵ 

Kisah Para Rasul 16:39

16:39 and came ¹⁶  and apologized to them. After ¹⁷  they brought them out, they asked them repeatedly ¹⁸  to leave the city.

Kisah Para Rasul 27:17

27:17 After the crew ¹⁹  had hoisted it aboard, ²⁰  they used supports ²¹  to undergird the ship. Fearing they would run aground ²²  on the Syrtis, ²³  they lowered the sea anchor, ²⁴  thus letting themselves be driven along.

[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.

[12:3]  ⁴ tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.

[12:3]  ⁵ sn This is a parenthetical note by the author.

[12:9]  ⁶ tn Grk “And going out he followed.”

[12:9]  ⁷ tn Grk “Peter going out followed him.” The participle ἐξελθών (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:9]  ⁸ tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:9]  ⁹ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[13:31]  ¹⁰ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ¹¹ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ¹² tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” 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 and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[14:20]  ¹³ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ¹⁴ tn Grk “And on.” 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.

[14:20]  ¹⁵ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

[14:20]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:39]  ¹⁶ tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:39]  ¹⁷ tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[16:39]  ¹⁸ tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.

[27:17]  ¹⁹ tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.

[27:17]  ²⁰ tn The participle ἄραντες (arantes) has been taken temporally.

[27:17]  ²¹ tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. βοήθεια 2).

[27:17]  ²² tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”

[27:17]  ²³ tn That is, on the sandbars and shallows of the Syrtis.

[27:17]  sn On the Syrtis. The Syrtis was the name of two gulfs on the North African coast (modern Libya), feared greatly by sailors because of their shifting sandbars and treacherous shallows. The Syrtis here is the so-called Great Syrtis, toward Cyrenaica. It had a horrible reputation as a sailors’ graveyard (Pliny, Natural History 5.26). Josephus (J. W. 2.16.4 [2.381]) says the name alone struck terror in those who heard it. It was near the famous Scylla and Charybdis mentioned in Homer’s Odyssey.

[27:17]  ²⁴ tn Or perhaps “mainsail.” The meaning of this word is uncertain. BDAG 927 s.v. σκεῦος 1 has “τὸ σκεῦος Ac 27:17 seems to be the kedge or driving anchor” while C. Maurer (TDNT 7:362) notes, “The meaning in Ac. 27:17: χαλάσαντες τὸ σκεῦος, is uncertain. Prob. the ref. is not so much to taking down the sails as to throwing the draganchor overboard to lessen the speed of the ship.” In spite of this L&N 6.1 states, “In Ac 27:17, for example, the reference of σκεῦος is generally understood to be the mainsail.” A reference to the sail is highly unlikely because in a storm of the force described in Ac 27:14, the sail would have been taken down and reefed immediately, to prevent its being ripped to shreds or torn away by the gale.