Kisah Para Rasul 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ¹  and wonders through the name of your holy servant Jesus.”

Kisah Para Rasul 6:9

6:9 But some men from the Synagogue ²  of the Freedmen (as it was called), ³  both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, ⁴  stood up and argued with Stephen.

Kisah Para Rasul 7:41

7:41 At ⁵  that time ⁶  they made an idol in the form of a calf, ⁷  brought ⁸  a sacrifice to the idol, and began rejoicing ⁹  in the works of their hands. ¹⁰ 

Kisah Para Rasul 8:6

8:6 The crowds were paying attention with one mind to what Philip said, ¹¹  as they heard and saw the miraculous signs ¹²  he was performing.

Kisah Para Rasul 8:9

8:9 Now in that city was a man named Simon, who had been practicing magic ¹³  and amazing the people of Samaria, claiming to be someone great.

Kisah Para Rasul 8:12

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ¹⁴  and the name of Jesus Christ, ¹⁵  they began to be baptized, ¹⁶  both men and women.

Kisah Para Rasul 11:24

11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people ¹⁷  were brought to the Lord.

Kisah Para Rasul 14:6

14:6 Paul and Barnabas ¹⁸  learned about it ¹⁹  and fled to the Lycaonian cities of Lystra ²⁰  and Derbe ²¹  and the surrounding region.

Kisah Para Rasul 15:12

15:12 The whole group kept quiet ²²  and listened to Barnabas and Paul while they explained all the miraculous signs ²³  and wonders God had done among the Gentiles through them.

Kisah Para Rasul 15:39

15:39 They had ²⁴  a sharp disagreement, ²⁵  so that they parted company. Barnabas took along ²⁶  Mark and sailed away to Cyprus, ²⁷ 

Kisah Para Rasul 16:20

16:20 When ²⁸  they had brought them ²⁹  before the magistrates, they said, “These men are throwing our city into confusion. ³⁰  They are ³¹  Jews

Kisah Para Rasul 16:38-39

16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas ³²  were Roman citizens ³³  16:39 and came ³⁴  and apologized to them. After ³⁵  they brought them out, they asked them repeatedly ³⁶  to leave the city.

Kisah Para Rasul 17:27

17:27 so that they would search for God and perhaps grope around ³⁷  for him and find him, ³⁸  though he is ³⁹  not far from each one of us.

Kisah Para Rasul 23:17

23:17 Paul called ⁴⁰  one of the centurions ⁴¹  and said, “Take this young man to the commanding officer, ⁴²  for he has something to report to him.”

Kisah Para Rasul 27:3

27:3 The next day we put in ⁴³  at Sidon, ⁴⁴  and Julius, treating Paul kindly, ⁴⁵  allowed him to go to his friends so they could provide him with what he needed. ⁴⁶ 

Kisah Para Rasul 27:7

27:7 We sailed slowly ⁴⁷  for many days and arrived with difficulty off Cnidus. ⁴⁸  Because the wind prevented us from going any farther, ⁴⁹  we sailed under the lee ⁵⁰  of Crete off Salmone. ⁵¹ 

Kisah Para Rasul 27:13

27:13 When a gentle south wind sprang up, they thought ⁵²  they could carry out ⁵³  their purpose, so they weighed anchor ⁵⁴  and sailed close along the coast ⁵⁵  of Crete.

Kisah Para Rasul 28:13

28:13 From there we cast off ⁵⁶  and arrived at Rhegium, ⁵⁷  and after one day a south wind sprang up ⁵⁸  and on the second day we came to Puteoli. ⁵⁹ 

[4:30]  ¹ tn The miraculous nature of these signs is implied in the context.

[6:9]  ² sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:9]  ³ tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).

[6:9]  ⁴ 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.

[7:41]  ⁵ tn Grk “And.” 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.

[7:41]  ⁶ tn Grk “In those days.”

[7:41]  ⁷ tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.

[7:41]  ⁸ tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:41]  ⁹ tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.

[7:41]  ¹⁰ tn Or “in what they had done.”

[8:6]  ¹¹ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ¹² 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).

[8:9]  ¹³ tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[8:12]  ¹⁴ sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.

[8:12]  ¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ¹⁶ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[11:24]  ¹⁷ tn Grk “a significant crowd.”

[14:6]  ¹⁸ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ¹⁹ tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ²⁰ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:6]  ²¹ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[15:12]  ²² tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ²³ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:39]  ²⁴ tn Grk “There happened a sharp disagreement.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[15:39]  ²⁵ tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

[15:39]  ²⁶ tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.

[15:39]  ²⁷ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[16:20]  ²⁸ 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.

[16:20]  ²⁹ tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”

[16:20]  ³⁰ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ³¹ tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.

[16:38]  ³² tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ³³ sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.

[16:39]  ³⁴ tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[16:39]  ³⁵ tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[16:39]  ³⁶ tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.

[17:27]  ³⁷ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ³⁸ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ³⁹ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[23:17]  ⁴⁰ 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]  ⁴¹ sn See the note on the word centurion in 10:1.

[23:17]  ⁴² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[27:3]  ⁴³ tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Σιδῶνα Ac 27:3.”

[27:3]  ⁴⁴ sn Sidon is another seaport 75 mi (120 km) north of Caesarea.

[27:3]  map For location see Map1 A1; JP3 F3; JP4 F3.

[27:3]  ⁴⁵ tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”

[27:3]  sn Treating Paul kindly. Paul’s treatment followed the pattern of the earlier imprisonment (cf. Acts 24:23).

[27:3]  ⁴⁶ tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.

[27:7]  ⁴⁷ tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.

[27:7]  ⁴⁸ sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.

[27:7]  ⁴⁹ tn This genitive absolute construction with προσεῶντος (prosewnto") has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mh prosewnto" Jhma" tou anemou) as “the wind would not let us go any farther.”

[27:7]  ⁵⁰ tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”

[27:7]  ⁵¹ sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.

[27:13]  ⁵² tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.

[27:13]  ⁵³ tn Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties – ‘to accomplish, to do successfully, to carry out.’ …‘thinking that they could carry out their purpose’ Ac 27:13.”

[27:13]  ⁵⁴ tn Or “departed.”

[27:13]  ⁵⁵ tn L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”

[28:13]  ⁵⁶ tc A few early mss (א* B Ψ [gig] {sa [bo]}) read περιελόντες (perielonte", “[From there we] cast off [and arrived at Rhegium]”; cf. Acts 27:40). The other major variant, περιελθόντες (perielqonte", “[we] sailed from place to place”), is found in Ì⁷⁴ א² A 066 1739 Ï lat sy. Although περιελόντες is minimally attested, it is found in the better witnesses. As well, it is a more difficult reading, for its meaning as a nautical term is uncertain, requiring something like “τὰς ἀγκύρας be supplied = ‘we weighed anchor’” (BDAG 799 s.v. περιαιρέω 1). It thus best explains the rise of the other readings.

[28:13]  ⁵⁷ sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.

[28:13]  ⁵⁸ tn Grk “after one day, a south wind springing up, on the second day.” The genitive absolute construction with the participle ἐπιγενομένου (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.

[28:13]  ⁵⁹ sn Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.