Kisah Para Rasul 2:46

2:46 Every day ¹  they continued to gather together by common consent in the temple courts, ²  breaking bread from ³  house to house, sharing their food with glad ⁴  and humble hearts, ⁵ 

Kisah Para Rasul 4:9

4:9 if ⁶  we are being examined ⁷  today for a good deed ⁸  done to a sick man – by what means this man was healed ⁹  –

Kisah Para Rasul 5:12

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ¹⁰  and wonders came about among the people through the hands of the apostles. By ¹¹  common consent ¹²  they were all meeting together in Solomon’s Portico. ¹³ 

Kisah Para Rasul 7:41

7:41 At ¹⁴  that time ¹⁵  they made an idol in the form of a calf, ¹⁶  brought ¹⁷  a sacrifice to the idol, and began rejoicing ¹⁸  in the works of their hands. ¹⁹ 

Kisah Para Rasul 8:6

8:6 The crowds were paying attention with one mind to what Philip said, ²⁰  as they heard and saw the miraculous signs ²¹  he was performing.

Kisah Para Rasul 9:10

9:10 Now there was a disciple in Damascus named Ananias. The ²²  Lord ²³  said to him in a vision, “Ananias,” and he replied, “Here I am, ²⁴  Lord.”

Kisah Para Rasul 10:3

10:3 About three o’clock one afternoon ²⁵  he saw clearly in a vision an angel of God ²⁶  who came in ²⁷  and said to him, “Cornelius.”

Kisah Para Rasul 13:6

13:6 When they had crossed over ²⁸  the whole island as far as Paphos, ²⁹  they found a magician, a Jewish false prophet named Bar-Jesus, ³⁰ 

Kisah Para Rasul 19:29

19:29 The ³¹  city was filled with the uproar, ³²  and the crowd ³³  rushed to the theater ³⁴  together, ³⁵  dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions.

Kisah Para Rasul 23:17

23:17 Paul called ³⁶  one of the centurions ³⁷  and said, “Take this young man to the commanding officer, ³⁸  for he has something to report to him.”

[2:46]  ¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ² tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ³ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ⁴ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ⁵ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[4:9]  ⁶ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ⁷ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ⁸ tn Or “for an act of kindness.”

[4:9]  ⁹ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[5:12]  ¹⁰ tn The miraculous nature of these signs is implied in the context.

[5:12]  ¹¹ tn Grk “And by.” 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.

[5:12]  ¹² tn Or “With one mind.”

[5:12]  ¹³ tn Or “colonnade”; Grk “stoa.”

[5:12]  sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. Located beside the Court of the Gentiles, it was a very public area.

[7:41]  ¹⁴ 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]  ¹⁵ tn Grk “In those days.”

[7:41]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.

[7:41]  ¹⁹ tn Or “in what they had done.”

[8:6]  ²⁰ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ²¹ 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).

[9:10]  ²² tn Grk “And the.” 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.

[9:10]  ²³ sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).

[9:10]  ²⁴ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:3]  ²⁵ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ²⁶ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[10:3]  ²⁷ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[13:6]  ²⁸ tn Or “had passed through,” “had traveled through.”

[13:6]  ²⁹ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ³⁰ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[19:29]  ³¹ tn Grk “And the.” 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.

[19:29]  ³² tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”

[19:29]  ³³ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ³⁴ sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.

[19:29]  ³⁵ tn Grk “to the theater with one accord.”

[23:17]  ³⁶ 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]  ³⁷ sn See the note on the word centurion in 10:1.

[23:17]  ³⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.