1 Timotius 3:2
Konteks3:2 The overseer 1 then must be above reproach, the husband of one wife, 2 temperate, self-controlled, respectable, hospitable, an able teacher,
Ulangan 31:23
Konteks31:23 and the Lord 3 commissioned Joshua son of Nun, “Be strong and courageous, for you will take the Israelites to the land I have promised them, and I will be with you.” 4
Ulangan 31:1
Konteks31:1 Then Moses went 5 and spoke these words 6 to all Israel.
Kisah Para Rasul 2:2
Konteks2:2 Suddenly 7 a sound 8 like a violent wind blowing 9 came from heaven 10 and filled the entire house where they were sitting.
Kisah Para Rasul 2:4
Konteks2:4 All 11 of them were filled with the Holy Spirit, and they began to speak in other languages 12 as the Spirit enabled them. 13
Kisah Para Rasul 2:1
Konteks2:1 Now 14 when the day of Pentecost had come, they were all together in one place.
Kisah Para Rasul 22:13
Konteks22:13 came 15 to me and stood beside me 16 and said to me, ‘Brother Saul, regain your sight!’ 17 And at that very moment 18 I looked up and saw him. 19
Kisah Para Rasul 28:9-21
Konteks28:9 After this had happened, many of the people on the island who were sick 20 also came and were healed. 21 28:10 They also bestowed many honors, 22 and when we were preparing to sail, 23 they gave 24 us all the supplies we needed. 25
28:11 After three months we put out to sea 26 in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” 27 as its figurehead. 28 28:12 We put in 29 at Syracuse 30 and stayed there three days. 28:13 From there we cast off 31 and arrived at Rhegium, 32 and after one day a south wind sprang up 33 and on the second day we came to Puteoli. 34 28:14 There 35 we found 36 some brothers 37 and were invited to stay with them seven days. And in this way we came to Rome. 38 28:15 The brothers from there, 39 when they heard about us, came as far as the Forum of Appius 40 and Three Taverns 41 to meet us. When he saw them, 42 Paul thanked God and took courage. 28:16 When we entered Rome, Paul was allowed to live 43 by himself, with the soldier who was guarding him.
28:17 After three days 44 Paul 45 called the local Jewish leaders 46 together. When they had assembled, he said to them, “Brothers, 47 although I had done 48 nothing against our people or the customs of our ancestors, 49 from Jerusalem 50 I was handed over as a prisoner to the Romans. 51 28:18 When 52 they had heard my case, 53 they wanted to release me, 54 because there was no basis for a death sentence 55 against me. 28:19 But when the Jews objected, 56 I was forced to appeal to Caesar 57 – not that I had some charge to bring 58 against my own people. 59 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.” 60 28:21 They replied, 61 “We have received no letters from Judea about you, nor have any of the brothers come from there 62 and reported or said anything bad about you.
Kisah Para Rasul 1:2
Konteks1:2 until the day he was taken up to heaven, 63 after he had given orders 64 by 65 the Holy Spirit to the apostles he had chosen.
[3:2] sn Although some see the article with overseer as indicating a single leader at the top of the ecclesiastical structure (thus taking the article as monadic), this is hardly necessary. It is naturally taken generically (referring to the class of leaders known as overseers) and, in fact, finds precedent in 2:11-12 (“a woman,” “a man”), 2:15 (“she”). Paul almost casually changes between singular and plural in both chapters.
[3:2] 2 tn Or “a man married only once,” “devoted solely to his wife” (see 1 Tim 3:12; 5:9; Titus 1:6). The meaning of this phrase is disputed. It is frequently understood to refer to the marital status of the church leader, excluding from leadership those who are (1) unmarried, (2) polygamous, (3) divorced, or (4) remarried after being widowed. A different interpretation is reflected in the NEB’s translation “faithful to his one wife.”
[31:23] 3 tn Heb “he.” Since the pronoun could be taken to refer to Moses, the referent has been specified as “the
[31:23] 4 tc The LXX reads, “as the
[31:1] 5 tc For the MT reading וַיֵּלֶךְ (vayyelekh, “he went”), the LXX and Qumran have וַיְכַל (vaykhal, “he finished”): “So Moses finished speaking,” etc. The difficult reading of the MT favors its authenticity.
[31:1] 6 tn In the MT this refers to the words that follow (cf. NIV, NCV).
[2:2] 7 tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.
[2:2] 9 tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).
[2:2] 10 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
[2:4] 11 tn Grk “And all.” 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.
[2:4] 12 tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.
[2:4] sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”
[2:4] 13 tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).
[2:1] 14 tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.
[22:13] 15 tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
[22:13] 16 tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.
[22:13] 17 tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).
[22:13] 18 tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.
[22:13] 19 tn Grk “I looked up to him.”
[28:9] 20 tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”
[28:9] 21 sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.
[28:10] 22 tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).
[28:10] 23 tn BDAG 62 s.v. ἀνάγω 4, “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.” In this case the simpler English “sail” is more appropriate. The English participle “preparing” has also been supplied, since the provisioning of the ship would take place some time before the actual departure.
[28:10] 24 tn BDAG 384 s.v. ἐπιτίθημι 1.b has “give τινί τι someth. to someone…ἀναγομένοις τὰ πρὸς τὰς χρείας when we sailed they gave us what we needed Ac 28:10.”
[28:10] 25 sn They gave us all the supplies we needed. What they had lost in the storm and shipwreck was now replaced. Luke describes these pagans very positively.
[28:11] 26 tn BDAG 62 s.v. ἀνάγω 4, “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.”
[28:11] 27 tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).
[28:11] sn That had the ‘Heavenly Twins’ as its figurehead. The twin brothers Castor and Pollux, known collectively as the Dioscuri or ‘Heavenly Twins,’ were the twin sons of Zeus and Leda according to Greek mythology. The Alexandrian ship on which Paul and his companions sailed from Malta had a carved emblem or figurehead of these figures, and they would have been the patron deities of the vessel. Castor and Pollux were the “gods of navigation.” To see their stars was considered a good omen (Epictetus, Discourses 2.18.29; Lucian of Samosata, The Ship 9).
[28:11] 28 tn Or “as its emblem.”
[28:12] 29 tn Grk “And putting in.” The participle καταχθέντες (katacqente") has been translated as a finite verb due to requirements of contemporary English style. On the meaning of the participle, BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Συρακούσας Ac 28:12.” 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.
[28:12] 30 sn Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.
[28:13] 31 tc A few early
[28:13] 32 sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.
[28:13] 33 tn Grk “after one day, a south wind springing up, on the second day.” The genitive absolute construction with the participle ἐπιγενομένου (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.
[28:13] 34 sn Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.
[28:14] 35 tn Grk “where.” Because of the length and complexity of the Greek sentence, the relative pronoun (“where”) has been replaced with the demonstrative pronoun (“there”) and a new sentence begun here in the translation.
[28:14] 36 tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
[28:14] 37 sn That is, some fellow Christians.
[28:14] 38 map For location see JP4 A1.
[28:15] 39 sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.
[28:15] 40 sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).
[28:15] 41 sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.
[28:15] 42 tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.
[28:16] sn Allowed to live by himself. Paul continued to have a generous prison arrangement (cf. Acts 27:3).
[28:17] 44 tn Grk “It happened that after three days.” 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.
[28:17] 45 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[28:17] 46 tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”
[28:17] 47 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[28:17] 48 tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.
[28:17] 49 tn Or “forefathers”; Grk “fathers.”
[28:17] sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.
[28:17] 50 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[28:17] 51 tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”
[28:18] 52 tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.
[28:18] 53 tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”
[28:18] 54 sn They wanted to release me. See Acts 25:23-27.
[28:18] 55 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
[28:19] 56 tn That is, objected to my release.
[28:19] 57 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[28:19] 58 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] 59 tn Or “my own nation.”
[28:20] 60 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).
[28:21] 61 tn Grk “they said to him.”
[28:21] 62 tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.
[1:2] 63 tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.
[1:2] 64 tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).
