Kisah Para Rasul 4:7

4:7 After ¹  making Peter and John ²  stand in their midst, they began to inquire, “By what power or by what name ³  did you do this?”

Kisah Para Rasul 4:30

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

Kisah Para Rasul 7:60

7:60 Then he fell ⁵  to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” ⁶  When ⁷  he had said this, he died. ⁸ 

Kisah Para Rasul 8:9

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

Kisah Para Rasul 12:15

12:15 But they said to her, “You’ve lost your mind!” ¹⁰  But she kept insisting that it was Peter, ¹¹  and they kept saying, ¹²  “It is his angel!” ¹³ 

Kisah Para Rasul 13:15

13:15 After the reading from the law and the prophets, ¹⁴  the leaders of the synagogue ¹⁵  sent them a message, ¹⁶  saying, “Brothers, ¹⁷  if you have any message ¹⁸  of exhortation ¹⁹  for the people, speak it.” ²⁰ 

Kisah Para Rasul 16:24

16:24 Receiving such orders, he threw them in the inner cell ²¹  and fastened their feet in the stocks. ²² 

Kisah Para Rasul 16:26

16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds ²³  of all the prisoners came loose.

Kisah Para Rasul 18:28

18:28 for he refuted the Jews vigorously ²⁴  in public debate, ²⁵  demonstrating from the scriptures that the Christ ²⁶  was Jesus. ²⁷ 

Kisah Para Rasul 19:16

19:16 Then the man who was possessed by ²⁸  the evil spirit jumped on ²⁹  them and beat them all into submission. ³⁰  He prevailed ³¹  against them so that they fled from that house naked and wounded.

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ³²  them and saying farewell, ³³  he left to go to Macedonia. ³⁴ 

Kisah Para Rasul 20:32

20:32 And now I entrust ³⁵  you to God and to the message ³⁶  of his grace. This message ³⁷  is able to build you up and give you an inheritance among all those who are sanctified.

Kisah Para Rasul 26:24

26:24 As Paul ³⁸  was saying these things in his defense, Festus ³⁹  exclaimed loudly, “You have lost your mind, ⁴⁰  Paul! Your great learning is driving you insane!”

Kisah Para Rasul 27:20

27:20 When neither sun nor stars appeared for many days and a violent ⁴¹  storm continued to batter us, ⁴²  we finally abandoned all hope of being saved. ⁴³ 

Kisah Para Rasul 27:34

27:34 Therefore I urge you to take some food, for this is important ⁴⁴  for your survival. ⁴⁵  For not one of you will lose a hair from his head.”

Kisah Para Rasul 28:19

28:19 But when the Jews objected, ⁴⁶  I was forced to appeal to Caesar ⁴⁷  – not that I had some charge to bring ⁴⁸  against my own people. ⁴⁹ 

[4:7]  ¹ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ² tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ³ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

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

[7:60]  ⁵ tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[7:60]  ⁶ sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).

[7:60]  ⁷ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:60]  ⁸ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

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

[12:15]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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).

[13:15]  ¹⁴ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ¹⁵ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ¹⁶ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ¹⁷ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ¹⁸ tn Or “word.”

[13:15]  ¹⁹ tn Or “encouragement.”

[13:15]  ²⁰ tn Or “give it.”

[16:24]  ²¹ tn Or “prison.”

[16:24]  ²² tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.

[16:26]  ²³ tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.

[18:28]  ²⁴ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ²⁵ tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.

[18:28]  ²⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).

[18:28]  sn See the note on Christ in 2:31.

[18:28]  ²⁷ tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.

[19:16]  ²⁸ tn Grk “in whom the evil spirit was.”

[19:16]  ²⁹ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ³⁰ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ³¹ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[20:1]  ³² tn Or “exhorting.”

[20:1]  ³³ tn Or “and taking leave of them.”

[20:1]  ³⁴ sn Macedonia was the Roman province of Macedonia in Greece.

[20:32]  ³⁵ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ³⁶ tn Grk “word.”

[20:32]  ³⁷ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[26:24]  ³⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ³⁹ sn See the note on Porcius Festus in 24:27.

[26:24]  ⁴⁰ tn On the term translated “lost your mind” see BDAG 610 s.v. μαίνομαι, which has “you’re out of your mind, you’re raving, said to one whose enthusiasm seems to have outrun better judgment 26:24.”

[26:24]  sn The expression “You have lost your mind” would be said to someone who speaks incredible things, in the opinion of the hearer. Paul’s mention of the resurrection (v. 23) was probably what prompted Festus to say this.

[27:20]  ⁴¹ tn Grk “no small storm” = a very great storm.

[27:20]  ⁴² tn Grk “no small storm pressing on us.” The genitive absolute construction with the participle ἐπικειμένου (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BDAG 373 s.v. ἐπίκειμαι 2.b states, “of impersonal force confront χειμῶνος ἐπικειμένου since a storm lay upon us Ac 27:20.” L&N 14.2, “‘the stormy weather did not abate in the least’ or ‘the violent storm continued’ Ac 27:20.” To this last was added the idea of “battering” from the notion of “pressing upon” inherent in ἐπίκειμαι (epikeimai).

[27:20]  ⁴³ tn Grk “finally all hope that we would be saved was abandoned.” The passive construction has been converted to an active one to simplify the translation. This represents a clearly secular use of the term σῴζω (swzw) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival.

[27:34]  ⁴⁴ tn Or “necessary.” BDAG 873-74 s.v. πρός 1 has “πρ. τῆς σωτηρίας in the interest of safety Ac 27:34”; L&N 27.18 has “‘therefore, I urge you to take some food, for this is important for your deliverance’ or ‘…for your survival’ Ac 27:34.”

[27:34]  ⁴⁵ tn Or “deliverance” (‘salvation’ in a nontheological sense).

[28:19]  ⁴⁶ tn That is, objected to my release.

[28:19]  ⁴⁷ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:19]  ⁴⁸ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[28:19]  ⁴⁹ tn Or “my own nation.”