Kisah Para Rasul 5:29

5:29 But Peter and the apostles replied, ¹  “We must obey ²  God rather than people. ³ 

Kisah Para Rasul 6:10

6:10 Yet ⁴  they were not able to resist ⁵  the wisdom and the Spirit with which he spoke.

Kisah Para Rasul 8:2

8:2 Some ⁶  devout men buried Stephen and made loud lamentation ⁷  over him. ⁸ 

Kisah Para Rasul 8:10

8:10 All the people, ⁹  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ¹⁰ 

Kisah Para Rasul 11:6

11:6 As I stared ¹¹  I looked into it and saw four-footed animals of the earth, wild animals, reptiles, ¹²  and wild birds. ¹³ 

Kisah Para Rasul 15:30

15:30 So when they were dismissed, ¹⁴  they went down to Antioch, ¹⁵  and after gathering the entire group ¹⁶  together, they delivered the letter.

Kisah Para Rasul 15:40

15:40 but Paul chose Silas and set out, commended ¹⁷  to the grace of the Lord by the brothers and sisters. ¹⁸ 

Kisah Para Rasul 18:4

18:4 He addressed ¹⁹  both Jews and Greeks in the synagogue ²⁰  every Sabbath, attempting to persuade ²¹  them.

Kisah Para Rasul 19:15

19:15 But the evil spirit replied to them, ²²  “I know about Jesus ²³  and I am acquainted with ²⁴  Paul, but who are you?” ²⁵ 

Kisah Para Rasul 20:23

20:23 except ²⁶  that the Holy Spirit warns ²⁷  me in town after town ²⁸  that ²⁹  imprisonment ³⁰  and persecutions ³¹  are waiting for me.

Kisah Para Rasul 26:17

26:17 I will rescue ³²  you from your own people ³³  and from the Gentiles, to whom ³⁴  I am sending you

[5:29]  ¹ tn Grk “apostles answered and said.”

[5:29]  ² sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].

[5:29]  ³ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[6:10]  ⁴ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ⁵ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[8:2]  ⁶ tn “Some” is not in the Greek text, but is implied.

[8:2]  ⁷ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ⁸ tn Or “mourned greatly for him.”

[8:10]  ⁹ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ¹⁰ tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[11:6]  ¹¹ tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[11:6]  ¹² tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.

[11:6]  ¹³ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[15:30]  ¹⁴ tn Or “sent away.”

[15:30]  ¹⁵ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ¹⁶ tn Or “congregation” (referring to the group of believers).

[15:40]  ¹⁷ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.

[15:40]  ¹⁸ tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.

[18:4]  ¹⁹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:4]  ²⁰ sn See the note on synagogue in 6:9.

[18:4]  ²¹ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.

[19:15]  ²² tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ²³ tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ²⁴ tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ²⁵ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[20:23]  ²⁶ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ²⁷ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

[20:23]  ²⁸ tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ²⁹ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ³⁰ tn Grk “bonds.”

[20:23]  ³¹ tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[26:17]  ³² tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.

[26:17]  ³³ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ³⁴ tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.