Kisah Para Rasul 5:38

5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ¹  it will come to nothing, ² 

Kisah Para Rasul 12:15

12:15 But they said to her, “You’ve lost your mind!” ³  But she kept insisting that it was Peter, ⁴  and they kept saying, ⁵  “It is his angel!” ⁶ 

Kisah Para Rasul 20:29

20:29 I know that after I am gone ⁷  fierce wolves ⁸  will come in among you, not sparing the flock.

Kisah Para Rasul 22:19

22:19 I replied, ⁹  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ¹⁰  who believed in you.

Kisah Para Rasul 24:6

24:6 He ¹¹  even tried to desecrate ¹²  the temple, so we arrested ¹³  him.

Kisah Para Rasul 25:19

25:19 Rather they had several points of disagreement ¹⁴  with him about their own religion ¹⁵  and about a man named Jesus ¹⁶  who was dead, whom Paul claimed ¹⁷  to be alive.

Kisah Para Rasul 27:10

27:10 “Men, I can see the voyage is going to end ¹⁸  in disaster ¹⁹  and great loss not only of the cargo and the ship, but also of our lives.” ²⁰ 

Kisah Para Rasul 27:24

27:24 and said, ²¹  ‘Do not be afraid, Paul! You must stand before ²²  Caesar, ²³  and God has graciously granted you the safety ²⁴  of all who are sailing with you.’

Kisah Para Rasul 27:31

27:31 Paul said to the centurion ²⁵  and the soldiers, “Unless these men stay with the ship, you ²⁶  cannot be saved.”

[5:38]  ¹ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ² tn Or “it will be put to an end.”

[12:15]  ³ sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

[12:15]  ⁴ tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

[12:15]  ⁵ tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

[12:15]  ⁶ sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).

[20:29]  ⁷ tn Grk “after my departure.”

[20:29]  ⁸ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[22:19]  ⁹ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ¹⁰ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.

[24:6]  ¹¹ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.

[24:6]  ¹² tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ¹³ tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.

[25:19]  ¹⁴ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ¹⁵ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.

[25:19]  ¹⁶ tn Grk “a certain Jesus.”

[25:19]  ¹⁷ tn Or “asserted.”

[27:10]  ¹⁸ tn Grk “is going to be with disaster.”

[27:10]  ¹⁹ tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”

[27:10]  ²⁰ tn Grk “souls” (here, one’s physical life).

[27:24]  ²¹ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ²² tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ²³ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ²⁴ tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[27:24]  sn The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.

[27:31]  ²⁵ sn See the note on the word centurion in 10:1.

[27:31]  ²⁶ sn The pronoun you is plural in Greek.