Kisah Para Rasul 2:8

2:8 And how is it that each one of us hears them ¹  in our own native language? ² 

Kisah Para Rasul 2:43

2:43 Reverential awe ³  came over everyone, ⁴  and many wonders and miraculous signs ⁵  came about by the apostles.

Kisah Para Rasul 3:20

3:20 so that times of refreshing ⁶  may come from the presence of the Lord, ⁷  and so that he may send the Messiah ⁸  appointed ⁹  for you – that is, Jesus.

Kisah Para Rasul 5:33

5:33 Now when they heard this, they became furious ¹⁰  and wanted to execute them. ¹¹ 

Kisah Para Rasul 6:8

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ¹²  among the people.

Kisah Para Rasul 6:10

6:10 Yet ¹³  they were not able to resist ¹⁴  the wisdom and the Spirit with which he spoke.

Kisah Para Rasul 7:9

7:9 The ¹⁵  patriarchs, because they were jealous of Joseph, sold ¹⁶  him into Egypt. But ¹⁷  God was with him,

Kisah Para Rasul 7:22

7:22 So Moses was trained ¹⁸  in all the wisdom of the Egyptians and was powerful ¹⁹  in his words and deeds.

Kisah Para Rasul 8:19

8:19 saying, “Give me this power ²⁰  too, so that everyone I place my hands on may receive the Holy Spirit.”

Kisah Para Rasul 9:7

9:7 (Now the men ²¹  who were traveling with him stood there speechless, ²²  because they heard the voice but saw no one.) ²³ 

Kisah Para Rasul 9:12

9:12 and he has seen in a vision ²⁴  a man named Ananias come in and place his hands on him so that he may see again.”

Kisah Para Rasul 9:18

9:18 Immediately ²⁵  something like scales ²⁶  fell from his eyes, and he could see again. He ²⁷  got up and was baptized,

Kisah Para Rasul 14:9

14:9 This man was listening to Paul as he was speaking. When Paul ²⁸  stared ²⁹  intently at him and saw he had faith to be healed,

Kisah Para Rasul 17:14

17:14 Then the brothers sent Paul away to the coast ³⁰  at once, but Silas and Timothy remained in Berea. ³¹ 

Kisah Para Rasul 21:35

21:35 When he came to the steps, Paul ³²  had to be carried ³³  by the soldiers because of the violence ³⁴  of the mob,

Kisah Para Rasul 27:4

27:4 From there we put out to sea ³⁵  and sailed under the lee ³⁶  of Cyprus because the winds were against us.

[2:8]  ¹ tn Grk “we hear them, each one of us.”

[2:8]  ² tn Grk “in our own language in which we were born.”

[2:43]  ³ tn Or “Fear.”

[2:43]  ⁴ tn Grk “on every soul” (here “soul” is an idiom for the whole person).

[2:43]  ⁵ tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.

[3:20]  ⁶ tn Or “relief.”

[3:20]  sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.

[3:20]  ⁷ tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA²⁷, UBS⁴).

[3:20]  ⁸ tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:20]  sn He may send the Messiah appointed for you – that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.

[3:20]  ⁹ tn Or “designated in advance.”

[5:33]  ¹⁰ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ¹¹ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[6:8]  ¹² tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.

[6:10]  ¹³ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ¹⁴ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[7:9]  ¹⁵ 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.

[7:9]  ¹⁶ tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.

[7:9]  ¹⁷ tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.

[7:22]  ¹⁸ tn Or “instructed.”

[7:22]  ¹⁹ tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).

[8:19]  ²⁰ tn Or “ability”; Grk “authority.”

[9:7]  ²¹ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ²² tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ²³ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:12]  ²⁴ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[9:12]  sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.

[9:18]  ²⁵ tn Grk “And immediately.” 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.

[9:18]  ²⁶ tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  ²⁷ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style.

[14:9]  ²⁸ 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.

[14:9]  ²⁹ tn Or “looked.”

[17:14]  ³⁰ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ³¹ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[21:35]  ³² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35]  ³³ sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.

[21:35]  ³⁴ tn This refers to mob violence (BDAG 175 s.v. βία b).

[27:4]  ³⁵ tn Grk “putting out to sea.” The participle ἀναχθέντες (anacqente") has been translated as a finite verb due to requirements of contemporary English style. BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[27:4]  ³⁶ 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.” Thus they were east and north of the island.