Kisah Para Rasul 5:16

5:16 A crowd of people from the towns around Jerusalem ¹  also came together, bringing the sick and those troubled by unclean spirits. ²  They ³  were all ⁴  being healed.

Kisah Para Rasul 8:6

8:6 The crowds were paying attention with one mind to what Philip said, ⁵  as they heard and saw the miraculous signs ⁶  he was performing.

Kisah Para Rasul 10:42

10:42 He ⁷  commanded us to preach to the people and to warn ⁸  them ⁹  that he is the one ¹⁰  appointed ¹¹  by God as judge ¹²  of the living and the dead.

Kisah Para Rasul 12:5

12:5 So Peter was kept in prison, but those in the church were earnestly ¹³  praying to God for him. ¹⁴ 

Kisah Para Rasul 16:4

16:4 As they went through the towns, ¹⁵  they passed on ¹⁶  the decrees that had been decided on by the apostles and elders in Jerusalem ¹⁷  for the Gentile believers ¹⁸  to obey. ¹⁹ 

Kisah Para Rasul 16:6

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ²⁰  and Galatia, ²¹  having been prevented ²²  by the Holy Spirit from speaking the message ²³  in the province of Asia. ²⁴ 

Kisah Para Rasul 17:19

17:19 So they took Paul and ²⁵  brought him to the Areopagus, ²⁶  saying, “May we know what this new teaching is that you are proclaiming?

Kisah Para Rasul 20:3

20:3 where he stayed ²⁷  for three months. Because the Jews had made ²⁸  a plot ²⁹  against him as he was intending ³⁰  to sail ³¹  for Syria, he decided ³²  to return through Macedonia. ³³ 

Kisah Para Rasul 22:11

22:11 Since I could not see because of ³⁴  the brilliance ³⁵  of that light, I came to Damascus led by the hand of ³⁶  those who were with me.

Kisah Para Rasul 23:27

23:27 This man was seized ³⁷  by the Jews and they were about to kill him, ³⁸  when I came up ³⁹  with the detachment ⁴⁰  and rescued him, because I had learned that he was ⁴¹  a Roman citizen. ⁴² 

Kisah Para Rasul 24:26

24:26 At the same time he was also hoping that Paul would give him money, ⁴³  and for this reason he sent for Paul ⁴⁴  as often as possible ⁴⁵  and talked ⁴⁶  with him.

Kisah Para Rasul 26:7

26:7 a promise ⁴⁷  that our twelve tribes hope to attain as they earnestly serve God ⁴⁸  night and day. Concerning this hope the Jews are accusing me, ⁴⁹  Your Majesty! ⁵⁰ 

Kisah Para Rasul 27:41

27:41 But they encountered a patch of crosscurrents ⁵¹  and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force ⁵²  of the waves.

[5:16]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ² sn Unclean spirits refers to evil spirits.

[5:16]  ³ tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.

[5:16]  ⁴ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[8:6]  ⁵ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ⁶ tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).

[10:42]  ⁷ tn Grk “and he.” 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.

[10:42]  ⁸ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

[10:42]  ⁹ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[10:42]  ¹⁰ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42]  ¹¹ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ¹² sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

[12:5]  ¹³ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ¹⁴ tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.

[16:4]  ¹⁵ tn Or “cities.”

[16:4]  ¹⁶ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ¹⁸ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ¹⁹ tn Or “observe” or “follow.”

[16:6]  ²⁰ sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ²¹ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[16:6]  ²² tn Or “forbidden.”

[16:6]  ²³ tn Or “word.”

[16:6]  ²⁴ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[17:19]  ²⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ²⁶ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:19]  sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.

[20:3]  ²⁷ tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ²⁸ tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”

[20:3]  ²⁹ sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ³⁰ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:3]  ³¹ tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.

[20:3]  ³² tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ³³ sn Macedonia was the Roman province of Macedonia in Greece.

[22:11]  ³⁴ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

[22:11]  ³⁵ tn Or “brightness”; Grk “glory.”

[22:11]  ³⁶ tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[23:27]  ³⁷ tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.

[23:27]  ³⁸ tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.

[23:27]  ³⁹ tn Or “approached.”

[23:27]  ⁴⁰ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:27]  ⁴¹ tn In Greek this is a present tense retained in indirect discourse.

[23:27]  ⁴² tn The word “citizen” is supplied here for emphasis and clarity.

[23:27]  sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.

[24:26]  ⁴³ tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.

[24:26]  sn Would give him money. That is, would offer him a bribe in exchange for his release. Such practices were fairly common among Roman officials of the period (Josephus, Ant. 2.12.3 [2.272-274]).

[24:26]  ⁴⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[24:26]  ⁴⁵ tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”

[24:26]  ⁴⁶ tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.

[26:7]  ⁴⁷ tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7]  ⁴⁸ tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7]  ⁴⁹ tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7]  ⁵⁰ tn Grk “O King!”

[27:41]  ⁵¹ 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]  ⁵² tn Or “violence” (BDAG 175 s.v. βία a).