Kisah Para Rasul 8:9

8:9 Now in that city was a man named Simon, who had been practicing magic ¹  and amazing the people of Samaria, claiming to be someone great.

Kisah Para Rasul 10:37

10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: ² 

Kisah Para Rasul 15:21

15:21 For Moses has had those who proclaim him in every town from ancient times, ³  because he is read aloud ⁴  in the synagogues ⁵  every Sabbath.”

Kisah Para Rasul 17:22

17:22 So Paul stood ⁶  before the Areopagus and said, “Men of Athens, I see that you are very religious ⁷  in all respects. ⁸ 

Kisah Para Rasul 17:28

17:28 For in him we live and move about ⁹  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ¹⁰ 

Kisah Para Rasul 26:13

26:13 about noon along the road, Your Majesty, ¹¹  I saw a light from heaven, ¹²  brighter than the sun, shining everywhere around ¹³  me and those traveling with me.

[8:9]  ¹ tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[10:37]  ² tn Or “proclaimed.”

[15:21]  ³ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ⁴ tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

[15:21]  ⁵ sn See the note on synagogue in 6:9.

[17:22]  ⁶ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ⁷ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ⁸ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:28]  ⁹ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ¹⁰ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[26:13]  ¹¹ tn Grk “O King.”

[26:13]  ¹² tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[26:13]  ¹³ tn The word “everywhere” has been supplied in the translation to clarify the meaning of περιλάμψαν (perilamyan). Otherwise the modern reader might think that each of the individuals were encircled by lights or halos. See also Acts 9:7; 22:6, 9.