Kisah Para Rasul 5:9

5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!”

Kisah Para Rasul 7:58

7:58 When ¹  they had driven him out of the city, they began to stone him, ²  and the witnesses laid their cloaks ³  at the feet of a young man named Saul.

Kisah Para Rasul 14:23

14:23 When they had appointed elders ⁴  for them in the various churches, ⁵  with prayer and fasting ⁶  they entrusted them to the protection ⁷  of the Lord in whom they had believed.

Kisah Para Rasul 16:9

16:9 A ⁸  vision appeared to Paul during the night: A Macedonian man was standing there ⁹  urging him, ¹⁰  “Come over ¹¹  to Macedonia ¹²  and help us!”

Kisah Para Rasul 16:15

16:15 After she and her household were baptized, she urged us, ¹³  “If ¹⁴  you consider me to be a believer in the Lord, ¹⁵  come and stay in my house.” And she persuaded ¹⁶  us.

Kisah Para Rasul 18:10

18:10 because I am with you, and no one will assault ¹⁷  you to harm ¹⁸  you, because I have many people in this city.”

Kisah Para Rasul 18:17

18:17 So they all seized Sosthenes, the president of the synagogue, ¹⁹  and began to beat ²⁰  him in front of the judgment seat. ²¹  Yet none of these things were of any concern ²²  to Gallio.

Kisah Para Rasul 18:28

18:28 for he refuted the Jews vigorously ²³  in public debate, ²⁴  demonstrating from the scriptures that the Christ ²⁵  was Jesus. ²⁶ 

Kisah Para Rasul 21:16

21:16 Some of the disciples from Caesarea ²⁷  came along with us too, and brought us to the house ²⁸  of Mnason of Cyprus, a disciple from the earliest times, ²⁹  with whom we were to stay.

Kisah Para Rasul 23:1

23:1 Paul looked directly ³⁰  at the council ³¹  and said, “Brothers, I have lived my life with a clear conscience ³²  before God to this day.”

Kisah Para Rasul 26:6

26:6 And now I stand here on trial ³³  because of my hope in the promise made by God to our ancestors, ³⁴ 

Kisah Para Rasul 27:29

27:29 Because they were afraid ³⁵  that we would run aground on the rocky coast, ³⁶  they threw out ³⁷  four anchors from the stern and wished ³⁸  for day to appear. ³⁹ 

Kisah Para Rasul 27:35

27:35 After he said this, Paul ⁴⁰  took bread ⁴¹  and gave thanks to God in front of them all, ⁴²  broke ⁴³  it, and began to eat.

Kisah Para Rasul 27:39

Paul is Shipwrecked

27:39 When day came, they did not recognize the land, but they noticed ⁴⁴  a bay ⁴⁵  with a beach, ⁴⁶  where they decided to run the ship aground if they could.

[7:58]  ¹ 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]  ² 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]  ³ 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).

[14:23]  ⁴ sn Appointed elders. See Acts 20:17.

[14:23]  ⁵ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ⁶ tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

[14:23]  ⁷ tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.

[16:9]  ⁸ tn Grk “And a.” 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.

[16:9]  ⁹ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ¹⁰ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ¹¹ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ¹² sn Macedonia was the Roman province of Macedonia in Greece.

[16:15]  ¹³ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ¹⁴ tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ¹⁵ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ¹⁶ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[18:10]  ¹⁷ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ¹⁸ tn Or “injure.”

[18:17]  ¹⁹ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  sn See the note on synagogue in 6:9.

[18:17]  ²⁰ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ²¹ sn See the note on the term judgment seat in 18:12.

[18:17]  ²² tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:17]  sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.

[18:28]  ²³ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ²⁴ tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.

[18:28]  ²⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).

[18:28]  sn See the note on Christ in 2:31.

[18:28]  ²⁶ tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.

[21:16]  ²⁷ 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.

[21:16]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:16]  ²⁸ tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16]  ²⁹ tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[23:1]  ³⁰ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ³¹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ³² tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[26:6]  ³³ tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  ³⁴ tn Or “forefathers”; Grk “fathers.”

[27:29]  ³⁵ tn Grk “fearing.” The participle φοβούμενοι (foboumenoi) has been translated as a causal adverbial participle.

[27:29]  ³⁶ tn Grk “against a rough [rocky] place.” L&N 79.84 has “φοβούμενοί τε μή που κατὰ τραχεῖς τόποις ἐκπέσωμεν ‘we were afraid that we would run aground on the rocky coast’ Ac 27:29.”

[27:29]  ³⁷ tn Grk “throwing out…they.” The participle ῥίψαντες (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.

[27:29]  ³⁸ tn BDAG 417 s.v. εὔχομαι 2 states, “wish…τὶ for someth.…Foll. by acc. and inf….Ac 27:29.” The other possible meaning for this term, “pray,” is given in BDAG 417 s.v. 1 and employed by a number of translations (NAB, NRSV, NIV). If this meaning is adopted here, then “prayed for day to come” must be understood metaphorically to mean “prayed that they would live to see the day,” or “prayed that it would soon be day.”

[27:29]  ³⁹ tn Grk “and wished for day to come about.”

[27:29]  sn And wished for day to appear. The sailors were hoping to hold the ship in place until morning, when they could see what was happening and where they were.

[27:35]  ⁴⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[27:35]  ⁴¹ tn Grk “taking bread, gave thanks.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:35]  ⁴² tn Or “before them all,” but here this could be misunderstood to indicate a temporal sequence.

[27:35]  ⁴³ tn Grk “and breaking it, he began.” The participle κλάσας (klasas) has been translated as a finite verb due to requirements of contemporary English style.

[27:39]  ⁴⁴ tn Or “observed,” “saw.”

[27:39]  ⁴⁵ tn Or “gulf” (BDAG 557 s.v. κόλπος 3).

[27:39]  ⁴⁶ sn A beach would refer to a smooth sandy beach suitable for landing.