Kisah Para Rasul 1:21

1:21 Thus one of the men ¹  who have accompanied us during all the time the Lord Jesus associated with ²  us,

Kisah Para Rasul 4:32

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ³  and no one said that any of his possessions was his own, but everything was held in common. ⁴ 

Kisah Para Rasul 13:26

13:26 Brothers, ⁵  descendants ⁶  of Abraham’s family, ⁷  and those Gentiles among you who fear God, ⁸  the message ⁹  of this salvation has been sent to us.

Kisah Para Rasul 14:20

14:20 But after the disciples had surrounded him, he got up and went back ¹⁰  into the city. On ¹¹  the next day he left with Barnabas for Derbe. ¹² 

Kisah Para Rasul 16:19

16:19 But when her owners ¹³  saw their hope of profit ¹⁴  was gone, they seized ¹⁵  Paul and Silas and dragged ¹⁶  them into the marketplace before the authorities.

Kisah Para Rasul 17:22

17:22 So Paul stood ¹⁷  before the Areopagus and said, “Men of Athens, I see that you are very religious ¹⁸  in all respects. ¹⁹ 

Kisah Para Rasul 20:6

20:6 We ²⁰  sailed away from Philippi ²¹  after the days of Unleavened Bread, ²²  and within five days ²³  we came to the others ²⁴  in Troas, ²⁵  where we stayed for seven days.

Kisah Para Rasul 20:20

20:20 You know that I did not hold back from proclaiming ²⁶  to you anything that would be helpful, ²⁷  and from teaching you publicly ²⁸  and from house to house,

Kisah Para Rasul 21:32

21:32 He ²⁹  immediately took ³⁰  soldiers and centurions ³¹  and ran down to the crowd. ³²  When they saw ³³  the commanding officer ³⁴  and the soldiers, they stopped beating ³⁵  Paul.

Kisah Para Rasul 24:12

24:12 They did not find me arguing ³⁶  with anyone or stirring up a crowd ³⁷  in the temple courts ³⁸  or in the synagogues ³⁹  or throughout the city, ⁴⁰ 

[1:21]  ¹ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ² tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[4:32]  ³ tn Grk “soul.”

[4:32]  ⁴ tn Grk “but all things were to them in common.”

[4:32]  sn Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another.

[13:26]  ⁵ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ⁶ tn Grk “sons”

[13:26]  ⁷ tn Or “race.”

[13:26]  ⁸ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ⁹ tn Grk “word.”

[14:20]  ¹⁰ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ¹¹ tn Grk “And on.” 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.

[14:20]  ¹² sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

[14:20]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:19]  ¹³ tn Or “masters.”

[16:19]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[17:22]  ¹⁷ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ¹⁸ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ¹⁹ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[20:6]  ²⁰ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[20:6]  ²¹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ²² sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).

[20:6]  ²³ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ²⁴ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ²⁵ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).

[20:20]  ²⁶ tn Or “declaring.”

[20:20]  ²⁷ tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ²⁸ tn Or “openly.”

[21:32]  ²⁹ tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

[21:32]  ³⁰ tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32]  ³¹ sn See the note on the word centurion in 10:1.

[21:32]  ³² tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  ³³ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  ³⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  ³⁵ sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

[24:12]  ³⁶ tn Or “disputing,” “conducting a heated discussion.”

[24:12]  ³⁷ tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

[24:12]  ³⁸ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[24:12]  ³⁹ sn See the note on synagogue in 6:9.

[24:12]  ⁴⁰ sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.