Kisah Para Rasul 8:5

8:5 Philip went down to the main city of Samaria ¹  and began proclaiming ²  the Christ ³  to them.

Kisah Para Rasul 13:52

13:52 And the disciples were filled with joy ⁴  and with the Holy Spirit.

Kisah Para Rasul 14:16

14:16 In ⁵  past ⁶  generations he allowed all the nations ⁷  to go their own ways,

Kisah Para Rasul 19:30

19:30 But when Paul wanted to enter the public assembly, ⁸  the disciples would not let him.

Kisah Para Rasul 19:41

19:41 After ⁹  he had said ¹⁰  this, ¹¹  he dismissed the assembly. ¹² 

Kisah Para Rasul 21:9

21:9 (He had four unmarried ¹³  daughters who prophesied.) ¹⁴ 

Kisah Para Rasul 23:2

23:2 At that ¹⁵  the high priest Ananias ordered those standing near ¹⁶  Paul ¹⁷  to strike ¹⁸  him on the mouth.

Kisah Para Rasul 23:4

23:4 Those standing near him ¹⁹  said, “Do you dare insult ²⁰  God’s high priest?”

[8:5]  ¹ tn The word “main” is supplied in the translation to clarify that “Samaria” is not the name of the city (at least in NT times). See both BDAG 912 s.v. Σαμάρεια, and L&N 93.568.

[8:5]  sn The main city of Samaria most likely refers to the principal city of Samaria, rebuilt by Herod the Great as Sebaste in honor of Augustus (J. Boehmer, “Studien zur Geographie Palästinas bes. im Neuen Testament,” ZNW 9 [1908]: 216-18; D. Gill and C. Gempf, eds., The Book of Acts in its Graeco-Roman Setting, 272). This is the best option if the article before “city” is taken as original. If the reading without the article is taken as original, then another city may be in view: Gitta, the hometown of Simon Magus according to Justin Martyr (cf. C. K. Barrett, Acts [ICC], 1:402-3; F. F. Bruce, Acts [NICNT], 165).

[8:5]  ² tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.

[8:5]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:5]  sn See the note on Christ in 2:31.

[13:52]  ⁴ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[14:16]  ⁵ tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  ⁶ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ⁷ tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[19:30]  ⁸ tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”

[19:41]  ⁹ tn Grk “And after.” 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.

[19:41]  ¹⁰ tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:41]  ¹¹ tn Grk “these things.”

[19:41]  ¹² sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.

[21:9]  ¹³ tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).

[21:9]  ¹⁴ sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).

[23:2]  ¹⁵ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ¹⁶ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ¹⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ¹⁸ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[23:4]  ¹⁹ tn The word “him” is not in the Greek text but is implied.

[23:4]  ²⁰ tn L&N 33.393 has for λοιδορέω (loidorew) “to speak in a highly insulting manner – ‘to slander, to insult strongly, slander, insult.’”

[23:4]  sn Insult God’s high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.