Kisah Para Rasul 3:8

3:8 He ¹  jumped up, ²  stood and began walking around, and he entered the temple courts ³  with them, walking and leaping and praising God.

Kisah Para Rasul 4:23

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ⁴  went to their fellow believers ⁵  and reported everything the high priests and the elders had said to them.

Kisah Para Rasul 8:36

8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me ⁶  from being baptized?”

Kisah Para Rasul 13:14-15

13:14 Moving on from ⁷  Perga, ⁸  they arrived at Pisidian Antioch, ⁹  and on the Sabbath day they went into ¹⁰  the synagogue ¹¹  and sat down. 13:15 After the reading from the law and the prophets, ¹²  the leaders of the synagogue ¹³  sent them a message, ¹⁴  saying, “Brothers, ¹⁵  if you have any message ¹⁶  of exhortation ¹⁷  for the people, speak it.” ¹⁸ 

Kisah Para Rasul 15:4

15:4 When they arrived in Jerusalem, they were received ¹⁹  by the church and the apostles and the elders, and they reported ²⁰  all the things God had done with them. ²¹ 

Kisah Para Rasul 16:19

16:19 But when her owners ²²  saw their hope of profit ²³  was gone, they seized ²⁴  Paul and Silas and dragged ²⁵  them into the marketplace before the authorities.

Kisah Para Rasul 16:23-24

16:23 After they had beaten them severely, ²⁶  they threw them into prison and commanded ²⁷  the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell ²⁸  and fastened their feet in the stocks. ²⁹ 

[3:8]  ¹ tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[3:8]  ² tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.

[3:8]  ³ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[4:23]  ⁴ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ⁵ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[8:36]  ⁶ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[13:14]  ⁷ tn Or “Passing by.”

[13:14]  ⁸ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ⁹ tn Or “at Antioch in Pisidia.”

[13:14]  sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.

[13:14]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[13:14]  ¹⁰ tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:14]  ¹¹ sn See the note on synagogue in 6:9.

[13:15]  ¹² sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ¹³ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ¹⁴ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ¹⁵ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ¹⁶ tn Or “word.”

[13:15]  ¹⁷ tn Or “encouragement.”

[13:15]  ¹⁸ tn Or “give it.”

[15:4]  ¹⁹ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ²⁰ tn Or “announced.”

[15:4]  ²¹ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[16:19]  ²² tn Or “masters.”

[16:19]  ²³ tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.

[16:19]  ²⁴ tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:19]  ²⁵ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[16:23]  ²⁶ tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”

[16:23]  ²⁷ tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[16:24]  ²⁸ tn Or “prison.”

[16:24]  ²⁹ tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.