Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ¹  to all who live in Jerusalem that a notable miraculous sign ²  has come about through them, ³  and we cannot deny it.

Kisah Para Rasul 13:50

13:50 But the Jews incited ⁴  the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out ⁵  of their region.

Kisah Para Rasul 14:21

Paul and Barnabas Return to Antioch in Syria

14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, ⁶  to Iconium, ⁷  and to Antioch. ⁸ 

Kisah Para Rasul 14:26

14:26 From there they sailed back to Antioch, ⁹  where they had been commended ¹⁰  to the grace of God for the work they had now completed. ¹¹ 

Kisah Para Rasul 15:38

15:38 but Paul insisted ¹²  that they should not take along this one who had left them in Pamphylia ¹³  and had not accompanied them in the work.

Kisah Para Rasul 16:34

16:34 The jailer ¹⁴  brought them into his house and set food ¹⁵  before them, and he rejoiced greatly ¹⁶  that he had come to believe ¹⁷  in God, together with his entire household. ¹⁸ 

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 ¹⁹  were Roman citizens ²⁰ 

Kisah Para Rasul 17:15

17:15 Those who accompanied Paul escorted him as far as Athens, ²¹  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ²² 

Kisah Para Rasul 27:41

27:41 But they encountered a patch of crosscurrents ²³  and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force ²⁴  of the waves.

[4:16]  ¹ tn Or “evident.”

[4:16]  ² tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ³ tn Or “has been done by them.”

[13:50]  ⁴ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ⁵ tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

[14:21]  ⁶ sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.

[14:21]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:21]  ⁷ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

[14:21]  ⁸ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:21]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[14:26]  ⁹ sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).

[14:26]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[14:26]  ¹⁰ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.

[14:26]  ¹¹ tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.

[15:38]  ¹² tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ¹³ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[16:34]  ¹⁴ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ¹⁵ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ¹⁶ tn Or “he was overjoyed.”

[16:34]  ¹⁷ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ¹⁸ tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.

[16:38]  ¹⁹ tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ²⁰ 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.

[17:15]  ²¹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ²² sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[27:41]  ²³ tn Grk “fell upon a place of two seas.” The most common explanation for this term is that it refers to a reef or sandbar with the sea on both sides, as noted in BDAG 245 s.v. διθάλασσος: the “τόπος δ. Ac 27:41 is a semantic unit signifying a point (of land jutting out with water on both sides).” However, Greek had terms for a “sandbank” (θῖς [qis], ταινία [tainia]), a “reef” (ἑρμα [Jerma]), “strait” (στενόν [stenon]), “promontory” (ἀρωτήρον [arwthron]), and other nautical hazards, none of which are used by the author here. NEB here translates τόπον διθάλασσον (topon diqalasson) as “cross-currents,” a proposal close to that advanced by J. M. Gilchrist, “The Historicity of Paul’s Shipwreck,” JSNT 61 (1996): 29-51, who suggests the meaning is “a patch of cross-seas,” where the waves are set at an angle to the wind, a particular hazard for sailors. Thus the term most likely refers to some sort of adverse sea conditions rather than a topographical feature like a reef or sandbar.

[27:41]  ²⁴ tn Or “violence” (BDAG 175 s.v. βία a).