Kisah Para Rasul 5:10

5:10 At once ¹  she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband.

Kisah Para Rasul 5:23

5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, ²  we found no one inside.”

Kisah Para Rasul 8:40

8:40 Philip, however, found himself ³  at Azotus, ⁴  and as he passed through the area, ⁵  he proclaimed the good news ⁶  to all the towns ⁷  until he came to Caesarea. ⁸ 

Kisah Para Rasul 16:40

16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then ⁹  departed.

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ¹⁰  as he customarily did, and on three Sabbath days he addressed ¹¹  them from the scriptures,

Kisah Para Rasul 17:27

17:27 so that they would search for God and perhaps grope around ¹²  for him and find him, ¹³  though he is ¹⁴  not far from each one of us.

Kisah Para Rasul 20:6

20:6 We ¹⁵  sailed away from Philippi ¹⁶  after the days of Unleavened Bread, ¹⁷  and within five days ¹⁸  we came to the others ¹⁹  in Troas, ²⁰  where we stayed for seven days.

Kisah Para Rasul 20:18

20:18 When they arrived, he said to them, “You yourselves know how I lived ²¹  the whole time I was with you, from the first day I set foot ²²  in the province of Asia, ²³ 

Kisah Para Rasul 20:25

20:25 “And now ²⁴  I know that none ²⁵  of you among whom I went around proclaiming the kingdom ²⁶  will see me ²⁷  again.

Kisah Para Rasul 27:6

27:6 There the centurion ²⁸  found ²⁹  a ship from Alexandria ³⁰  sailing for Italy, and he put us aboard it.

Kisah Para Rasul 28:8

28:8 The father ³¹  of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him ³²  and after praying, placed ³³  his hands on him and healed ³⁴  him.

Kisah Para Rasul 28:20

28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” ³⁵ 

[5:10]  ¹ tn Grk “And at once.” 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.

[5:23]  ² tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[8:40]  ³ tn Or “appeared.”

[8:40]  ⁴ sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ⁵ tn The words “the area” are not in the Greek text but are implied.

[8:40]  ⁶ tn Or “he preached the gospel.”

[8:40]  ⁷ tn Or “cities.”

[8:40]  ⁸ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[8:40]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:40]  ⁹ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:2]  ¹⁰ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ¹¹ 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 17:2. 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.

[17:27]  ¹² tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ¹³ 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]  ¹⁴ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[20:6]  ¹⁵ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[20:6]  ¹⁶ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ¹⁷ sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).

[20:6]  ¹⁸ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ¹⁹ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ²⁰ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).

[20:18]  ²¹ tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

[20:18]  ²² tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ²³ tn Grk “Asia”; see the note on this word in v. 16.

[20:25]  ²⁴ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ²⁵ tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ²⁶ sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

[20:25]  ²⁷ tn Grk “will see my face” (an idiom for seeing someone in person).

[27:6]  ²⁸ sn See the note on the word centurion in 10:1.

[27:6]  ²⁹ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:6]  ³⁰ sn Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1-2).

[28:8]  ³¹ tn Grk “It happened that the father.” 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.

[28:8]  ³² tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ³³ tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.

[28:8]  ³⁴ sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.

[28:20]  ³⁵ sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).