Kisah Para Rasul 11:28

11:28 One of them, named Agabus, got up ¹  and predicted ²  by the Spirit that a severe ³  famine ⁴  was about to come over the whole inhabited world. ⁵  (This ⁶  took place during the reign of Claudius.) ⁷ 

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ⁸  from the dead, never ⁹  again to be ¹⁰  in a state of decay, God ¹¹  has spoken in this way: ‘I will give you ¹²  the holy and trustworthy promises ¹³  made to David.’ ¹⁴ 

Kisah Para Rasul 15:29

15:29 that you abstain from meat that has been sacrificed to idols ¹⁵  and from blood and from what has been strangled ¹⁶  and from sexual immorality. ¹⁷  If you keep yourselves from doing these things, ¹⁸  you will do well. Farewell. ¹⁹ 

Kisah Para Rasul 21:34

21:34 But some in the crowd shouted one thing, and others something else, ²⁰  and when the commanding officer ²¹  was unable ²²  to find out the truth ²³  because of the disturbance, ²⁴  he ordered Paul ²⁵  to be brought into the barracks. ²⁶ 

Kisah Para Rasul 24:2

24:2 When Paul ²⁷  had been summoned, Tertullus began to accuse him, ²⁸  saying, “We have experienced a lengthy time ²⁹  of peace through your rule, ³⁰  and reforms ³¹  are being made in this nation ³²  through your foresight. ³³ 

Kisah Para Rasul 25:26

25:26 But I have nothing definite ³⁴  to write to my lord ³⁵  about him. ³⁶  Therefore I have brought him before you all, and especially before you, King Agrippa, ³⁷  so that after this preliminary hearing ³⁸  I may have something to write.

[11:28]  ¹ tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[11:28]  ² tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).

[11:28]  ³ tn Grk “great.”

[11:28]  ⁴ sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.

[11:28]  ⁵ tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).

[11:28]  ⁶ tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:28]  ⁷ sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.

[13:34]  ⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ⁹ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ¹⁰ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹² tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹³ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ¹⁴ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[15:29]  ¹⁵ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  ¹⁶ tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood).

[15:29]  ¹⁷ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  ¹⁸ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  ¹⁹ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[21:34]  ²⁰ tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

[21:34]  ²¹ tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  ²² tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

[21:34]  ²³ tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  ²⁴ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  ²⁵ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  ²⁶ 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.”

[24:2]  ²⁷ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ²⁸ tn Or “began to bring charges, saying.”

[24:2]  ²⁹ tn Grk “experienced much peace.”

[24:2]  ³⁰ tn Grk “through you” (“rule” is implied).

[24:2]  ³¹ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ³² tn Or “being made for this people.”

[24:2]  ³³ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[25:26]  ³⁴ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ³⁵ sn To my lord means “to His Majesty the Emperor.”

[25:26]  ³⁶ tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.

[25:26]  ³⁷ sn See the note on King Agrippa in 25:13.

[25:26]  ³⁸ tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.