Kisah Para Rasul 5:25

5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ¹  and teaching ²  the people!”

Kisah Para Rasul 12:14

12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told ³  them ⁴  that Peter was standing at the gate.

Kisah Para Rasul 16:38

16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas ⁵  were Roman citizens ⁶ 

Kisah Para Rasul 20:20

20:20 You know that I did not hold back from proclaiming ⁷  to you anything that would be helpful, ⁸  and from teaching you publicly ⁹  and from house to house,

Kisah Para Rasul 22:26

22:26 When the centurion ¹⁰  heard this, ¹¹  he went to the commanding officer ¹²  and reported it, ¹³  saying, “What are you about to do? ¹⁴  For this man is a Roman citizen.” ¹⁵ 

Kisah Para Rasul 23:16

23:16 But when the son of Paul’s sister heard about the ambush, ¹⁶  he came and entered ¹⁷  the barracks ¹⁸  and told Paul.

Kisah Para Rasul 25:8

25:8 Paul said in his defense, ¹⁹  “I have committed no offense ²⁰  against the Jewish law ²¹  or against the temple or against Caesar.” ²² 

Kisah Para Rasul 26:24

26:24 As Paul ²³  was saying these things in his defense, Festus ²⁴  exclaimed loudly, “You have lost your mind, ²⁵  Paul! Your great learning is driving you insane!”

[5:25]  ¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ² sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[12:14]  ³ tn Or “informed.”

[12:14]  ⁴ 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.

[16:38]  ⁵ tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ⁶ sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.

[20:20]  ⁷ tn Or “declaring.”

[20:20]  ⁸ tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ⁹ tn Or “openly.”

[22:26]  ¹⁰ sn See the note on the word centurion in 10:1.

[22:26]  ¹¹ tn The word “this” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26]  ¹² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:26]  ¹³ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[22:26]  ¹⁴ tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”

[22:26]  ¹⁵ tn The word “citizen” is supplied here for emphasis and clarity.

[23:16]  ¹⁶ tn Or “plot” (BDAG 334 s.v. ἐνέδρα).

[23:16]  ¹⁷ tn Grk “coming and entering…, he told.” The participles παραγενόμενος (paragenomeno") and εἰσελθών (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.

[23:16]  ¹⁸ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[25:8]  ¹⁹ tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”

[25:8]  ²⁰ tn Grk “I have sinned…in nothing.”

[25:8]  ²¹ tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

[25:8]  sn The Jewish law refers to the law of Moses.

[25:8]  ²² tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

[25:8]  sn Paul’s threefold claim to be innocent with respect to the law…the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6-7). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge.

[26:24]  ²³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

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

[26:24]  ²⁵ 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.