Kisah Para Rasul 2:17

2:17 ‘And in the last days ¹  it will be,’ God says,

‘that I will pour out my Spirit on all people, ² 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

Kisah Para Rasul 4:10

4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ³  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.

Kisah Para Rasul 5:21

5:21 When they heard this, they entered the temple courts ⁴  at daybreak and began teaching. ⁵ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ⁶  – that is, the whole high council ⁷  of the Israelites ⁸  – and sent to the jail to have the apostles ⁹  brought before them. ¹⁰ 

Kisah Para Rasul 12:10

12:10 After they had passed the first and second guards, ¹¹  they came to the iron ¹²  gate leading into the city. It ¹³  opened for them by itself, ¹⁴  and they went outside and walked down one narrow street, ¹⁵  when at once the angel left him.

Kisah Para Rasul 15:7

15:7 After there had been much debate, ¹⁶  Peter stood up and said to them, “Brothers, you know that some time ago ¹⁷  God chose ¹⁸  me to preach to the Gentiles so they would hear the message ¹⁹  of the gospel ²⁰  and believe. ²¹ 

Kisah Para Rasul 17:18

17:18 Also some of the Epicurean ²²  and Stoic ²³  philosophers were conversing ²⁴  with him, and some were asking, ²⁵  “What does this foolish babbler ²⁶  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ²⁷  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ²⁸ 

Kisah Para Rasul 21:26

21:26 Then Paul took the men the next day, ²⁹  and after he had purified himself ³⁰  along with them, he went to the temple and gave notice ³¹  of the completion of the days of purification, ³²  when ³³  the sacrifice would be offered for each ³⁴  of them.

Kisah Para Rasul 25:24

25:24 Then Festus ³⁵  said, “King Agrippa, ³⁶  and all you who are present here with us, you see this man about whom the entire Jewish populace ³⁷  petitioned ³⁸  me both in Jerusalem ³⁹  and here, ⁴⁰  shouting loudly ⁴¹  that he ought not to live any longer.

[2:17]  ¹ sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ² tn Grk “on all flesh.”

[4:10]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:21]  ⁴ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ⁵ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ⁶ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ⁷ tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.

[5:21]  ⁸ tn Grk “sons of Israel.”

[5:21]  ⁹ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ¹⁰ tn The words “before them” are not in the Greek text but are implied.

[12:10]  ¹¹ tn Or perhaps, “guard posts.”

[12:10]  ¹² sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).

[12:10]  ¹³ tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” 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.

[12:10]  ¹⁴ tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ¹⁵ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[15:7]  ¹⁶ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ¹⁷ tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

[15:7]  ¹⁸ sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

[15:7]  ¹⁹ tn Or “word.”

[15:7]  ²⁰ tn Or “of the good news.”

[15:7]  ²¹ tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.

[17:18]  ²² sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ²³ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ²⁴ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ²⁵ tn Grk “saying.”

[17:18]  ²⁶ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ²⁷ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ²⁸ sn This is a parenthetical note by the author.

[21:26]  ²⁹ tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”

[21:26]  ³⁰ tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26]  ³¹ tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:26]  ³² sn The days of purification refers to the days of ritual cleansing.

[21:26]  ³³ tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.

[21:26]  ³⁴ tn Grk “for each one.”

[25:24]  ³⁵ sn See the note on Porcius Festus in 24:27.

[25:24]  ³⁶ sn See the note on King Agrippa in 25:13.

[25:24]  ³⁷ tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, population…τὸ πλῆθος the populace…ἅπαν τὸ πλ. τῶν ᾿Ιουδαίων Ac 25:24.” However, the actions of the leadership are seen by Luke as representing the actions of the entire nation, so the remark is not inaccurate.

[25:24]  ³⁸ tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  ⁴⁰ sn Here means “here in Caesarea.”

[25:24]  ⁴¹ tn Or “screaming.”