Kisah Para Rasul 2:43

2:43 Reverential awe ¹  came over everyone, ²  and many wonders and miraculous signs ³  came about by the apostles.

Kisah Para Rasul 5:22

5:22 But the officers ⁴  who came for them ⁵  did not find them in the prison, so they returned and reported, ⁶ 

Kisah Para Rasul 7:31

7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord,

Kisah Para Rasul 9:5

9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting!

Kisah Para Rasul 9:7

9:7 (Now the men ⁷  who were traveling with him stood there speechless, ⁸  because they heard the voice but saw no one.) ⁹ 

Kisah Para Rasul 9:37

9:37 At that time ¹⁰  she became sick ¹¹  and died. When they had washed ¹²  her body, ¹³  they placed it in an upstairs room.

Kisah Para Rasul 10:10

10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. ¹⁴ 

Kisah Para Rasul 16:25

16:25 About midnight Paul and Silas were praying ¹⁵  and singing hymns to God, ¹⁶  and the rest of ¹⁷  the prisoners were listening to them.

Kisah Para Rasul 16:38

16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas ¹⁸  were Roman citizens ¹⁹ 

Kisah Para Rasul 17:32

17:32 Now when they heard about ²⁰  the resurrection from the dead, some began to scoff, ²¹  but others said, “We will hear you again about this.”

Kisah Para Rasul 18:19

18:19 When they reached Ephesus, ²²  Paul ²³  left Priscilla and Aquila ²⁴  behind there, but he himself went ²⁵  into the synagogue ²⁶  and addressed ²⁷  the Jews.

Kisah Para Rasul 22:27

22:27 So the commanding officer ²⁸  came and asked ²⁹  Paul, ³⁰  “Tell me, are you a Roman citizen?” ³¹  He replied, ³²  “Yes.”

[2:43]  ¹ tn Or “Fear.”

[2:43]  ² tn Grk “on every soul” (here “soul” is an idiom for the whole person).

[2:43]  ³ tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.

[5:22]  ⁴ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).

[5:22]  ⁵ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ⁶ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[9:7]  ⁷ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ⁸ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ⁹ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:37]  ¹⁰ tn Grk “It happened that in those days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:37]  ¹¹ tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.

[9:37]  ¹² tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ¹³ tn Grk “washed her,” but the reference is to her corpse.

[10:10]  ¹⁴ tn The traditional translation, “he fell into a trance,” is somewhat idiomatic; it is based on the textual variant ἐπέπεσεν (epepesen, “he fell”) found in the Byzantine text but almost certainly not original.

[16:25]  ¹⁵ tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:25]  ¹⁶ sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).

[16:25]  ¹⁷ tn The words “the rest of” are not in the Greek text, but are implied.

[16:38]  ¹⁸ tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ¹⁹ sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.

[17:32]  ²⁰ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ²¹ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[18:19]  ²² sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.

[18:19]  map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:19]  ²³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ²⁴ tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ²⁵ tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ²⁶ sn See the note on synagogue in 6:9.

[18:19]  ²⁷ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:19. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[22:27]  ²⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27]  ²⁹ tn Grk “and said to.”

[22:27]  ³⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27]  ³¹ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ³² tn Grk “He said.”