Kisah Para Rasul 2:47
Konteks2:47 praising God and having the good will 1 of all the people. And the Lord was adding to their number every day 2 those who were being saved.
Kisah Para Rasul 8:7
Konteks8:7 For unclean spirits, 3 crying with loud shrieks, were coming out of many who were possessed, 4 and many paralyzed and lame people were healed.
Kisah Para Rasul 12:15
Konteks12:15 But they said to her, “You’ve lost your mind!” 5 But she kept insisting that it was Peter, 6 and they kept saying, 7 “It is his angel!” 8
Kisah Para Rasul 13:5
Konteks13:5 When 9 they arrived 10 in Salamis, 11 they began to proclaim 12 the word of God in the Jewish synagogues. 13 (Now they also had John 14 as their assistant.) 15
Kisah Para Rasul 14:9
Konteks14:9 This man was listening to Paul as he was speaking. When Paul 16 stared 17 intently at him and saw he had faith to be healed,
Kisah Para Rasul 15:21
Konteks15:21 For Moses has had those who proclaim him in every town from ancient times, 18 because he is read aloud 19 in the synagogues 20 every Sabbath.”
Kisah Para Rasul 19:38
Konteks19:38 If then Demetrius and the craftsmen who are with him have a complaint 21 against someone, the courts are open 22 and there are proconsuls; let them bring charges against one another there. 23
Kisah Para Rasul 20:15
Konteks20:15 We set sail 24 from there, and on the following day we arrived off Chios. 25 The next day we approached 26 Samos, 27 and the day after that we arrived at Miletus. 28
Kisah Para Rasul 23:17
Konteks23:17 Paul called 29 one of the centurions 30 and said, “Take this young man to the commanding officer, 31 for he has something to report to him.”
Kisah Para Rasul 23:19
Konteks23:19 The commanding officer 32 took him by the hand, withdrew privately, and asked, “What is it that you want 33 to report to me?”
Kisah Para Rasul 24:15
Konteks24:15 I have 34 a hope in God (a hope 35 that 36 these men 37 themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. 38
Kisah Para Rasul 25:19
Konteks25:19 Rather they had several points of disagreement 39 with him about their own religion 40 and about a man named Jesus 41 who was dead, whom Paul claimed 42 to be alive.
[2:47] 2 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[8:7] 3 sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.
[8:7] 4 tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”
[12:15] 5 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] 6 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] 7 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] 8 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).
[13:5] 9 tn Grk “And when.” 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.
[13:5] 10 tn The participle γενόμενοι (genomenoi) is taken temporally.
[13:5] 11 sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.
[13:5] 12 tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.
[13:5] 13 sn See the note on synagogue in 6:9.
[13:5] 14 sn John refers here to John Mark (see Acts 12:25).
[13:5] 15 tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.
[13:5] sn This is a parenthetical note by the author.
[14:9] 16 tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.
[15:21] 18 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.
[15:21] 19 tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.
[15:21] 20 sn See the note on synagogue in 6:9.
[19:38] 21 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
[19:38] 22 tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”
[19:38] 23 tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.
[20:15] 24 tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.
[20:15] 25 tn Or “offshore from Chios.”
[20:15] sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.
[20:15] 26 tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”
[20:15] 27 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
[20:15] 28 sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).
[23:17] 29 tn Grk “calling…Paul said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[23:17] 30 sn See the note on the word centurion in 10:1.
[23:17] 31 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:19] 32 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:19] 33 tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.
[24:15] 34 tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.
[24:15] 35 sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).
[24:15] 36 tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.
[24:15] 37 tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.
[24:15] 38 tn Or “the unjust.”
[24:15] sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).
[25:19] 39 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] 40 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.
