Kisah Para Rasul 2:22

2:22 “Men of Israel, ¹  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ²  wonders, and miraculous signs ³  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 4:13

4:13 When they saw the boldness ⁴  of Peter and John, and discovered ⁵  that they were uneducated ⁶  and ordinary ⁷  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 5:28

5:28 saying, “We gave ⁸  you strict orders ⁹  not to teach in this name. ¹⁰  Look, ¹¹  you have filled Jerusalem ¹²  with your teaching, and you intend to bring this man’s blood ¹³  on us!”

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ¹⁴  in Damascus, so that if he found any who belonged to the Way, ¹⁵  either men or women, he could bring them as prisoners ¹⁶  to Jerusalem. ¹⁷ 

Kisah Para Rasul 11:26

11:26 and when he found him, he brought him to Antioch. ¹⁸  So ¹⁹  for a whole year Barnabas and Saul ²⁰  met with the church and taught a significant number of people. ²¹  Now it was in Antioch ²²  that the disciples were first called Christians. ²³ 

Kisah Para Rasul 15:2

15:2 When Paul and Barnabas had a major argument and debate ²⁴  with them, the church ²⁵  appointed Paul and Barnabas and some others from among them to go up to meet with ²⁶  the apostles and elders in Jerusalem ²⁷  about this point of disagreement. ²⁸ 

Kisah Para Rasul 20:24

20:24 But I do not consider my life ²⁹  worth anything ³⁰  to myself, so that ³¹  I may finish my task ³²  and the ministry that I received from the Lord Jesus, to testify to the good news ³³  of God’s grace.

Kisah Para Rasul 23:3

23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ³⁴  Do ³⁵  you sit there judging me according to the law, ³⁶  and in violation of the law ³⁷  you order me to be struck?”

Kisah Para Rasul 24:10

Paul’s Defense Before Felix

24:10 When the governor gestured for him to speak, Paul replied, “Because I know ³⁸  that you have been a judge over this nation for many years, I confidently make my defense. ³⁹ 

Kisah Para Rasul 27:7

27:7 We sailed slowly ⁴⁰  for many days and arrived with difficulty off Cnidus. ⁴¹  Because the wind prevented us from going any farther, ⁴²  we sailed under the lee ⁴³  of Crete off Salmone. ⁴⁴ 

Kisah Para Rasul 28:15

28:15 The brothers from there, ⁴⁵  when they heard about us, came as far as the Forum of Appius ⁴⁶  and Three Taverns ⁴⁷  to meet us. When he saw them, ⁴⁸  Paul thanked God and took courage.

[2:22]  ¹ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ² tn Or “miraculous deeds.”

[2:22]  ³ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[4:13]  ⁴ tn Or “courage.”

[4:13]  ⁵ tn Or “and found out.”

[4:13]  ⁶ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ⁷ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[5:28]  ⁸ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ⁹ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ¹⁰ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ¹¹ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ¹³ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[9:2]  ¹⁴ sn See the note on synagogue in 6:9.

[9:2]  ¹⁵ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ¹⁶ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ¹⁷ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:26]  ¹⁸ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ¹⁹ tn Grk “So it happened that” 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.

[11:26]  ²⁰ tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[11:26]  ²¹ tn Grk “a significant crowd.”

[11:26]  ²² sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ²³ sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.

[15:2]  ²⁴ tn Grk “no little argument and debate” (an idiom).

[15:2]  ²⁵ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ²⁶ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ²⁸ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[20:24]  ²⁹ tn Grk “soul.”

[20:24]  ³⁰ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ³¹ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ³² tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ³³ tn Or “to the gospel.”

[23:3]  ³⁴ sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ³⁵ tn Grk “And do.” 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.

[23:3]  ³⁶ tn The law refers to the law of Moses.

[23:3]  ³⁷ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:3]  sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.

[24:10]  ³⁸ tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.

[24:10]  ³⁹ sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.

[27:7]  ⁴⁰ tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.

[27:7]  ⁴¹ sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.

[27:7]  ⁴² tn This genitive absolute construction with προσεῶντος (prosewnto") has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mh prosewnto" Jhma" tou anemou) as “the wind would not let us go any farther.”

[27:7]  ⁴³ tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”

[27:7]  ⁴⁴ sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.

[28:15]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ⁴⁸ 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.