Kisah Para Rasul 4:25

4:25 who said by the Holy Spirit through ¹  your servant David our forefather, ² 

‘Why do the nations ³  rage, ⁴ 

and the peoples plot foolish ⁵  things?

Kisah Para Rasul 6:5

6:5 The ⁶  proposal pleased the entire group, so ⁷  they chose Stephen, a man full of faith and of the Holy Spirit, with ⁸  Philip, ⁹  Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism ¹⁰  from Antioch. ¹¹ 

Kisah Para Rasul 15:3

15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ¹²  and Samaria, they were relating at length ¹³  the conversion of the Gentiles and bringing great joy ¹⁴  to all the brothers.

Kisah Para Rasul 15:7

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

Kisah Para Rasul 15:23

15:23 They sent this letter with them: ²¹ 

From the apostles ²²  and elders, your brothers, ²³  to the Gentile brothers and sisters ²⁴  in Antioch, ²⁵  Syria, ²⁶  and Cilicia, greetings!

Kisah Para Rasul 18:6

18:6 When they opposed him ²⁷  and reviled him, ²⁸  he protested by shaking out his clothes ²⁹  and said to them, “Your blood ³⁰  be on your own heads! I am guiltless! ³¹  From now on I will go to the Gentiles!”

Kisah Para Rasul 19:13

19:13 But some itinerant ³²  Jewish exorcists tried to invoke the name ³³  of the Lord Jesus over those who were possessed by ³⁴  evil spirits, saying, “I sternly warn ³⁵  you by Jesus whom Paul preaches.”

Kisah Para Rasul 21:5

21:5 When ³⁶  our time was over, ³⁷  we left and went on our way. All of them, with their wives and children, accompanied ³⁸  us outside of the city. After ³⁹  kneeling down on the beach and praying, ⁴⁰ 

Kisah Para Rasul 21:21

21:21 They have been informed about you – that you teach all the Jews now living ⁴¹  among the Gentiles to abandon ⁴²  Moses, telling them not to circumcise their children ⁴³  or live ⁴⁴  according to our customs.

Kisah Para Rasul 21:25

21:25 But regarding the Gentiles who have believed, we have written a letter, having decided ⁴⁵  that they should avoid ⁴⁶  meat that has been sacrificed to idols ⁴⁷  and blood and what has been strangled ⁴⁸  and sexual immorality.”

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ⁴⁹  from darkness to light and from the power ⁵⁰  of Satan to God, so that they may receive forgiveness of sins and a share ⁵¹  among those who are sanctified by faith in me.’

Kisah Para Rasul 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ⁵²  and to the Gentiles, that they should repent and turn to God, ⁵³  performing deeds consistent with ⁵⁴  repentance.

[4:25]  ¹ tn Grk “by the mouth of” (an idiom).

[4:25]  ² tn Or “ancestor”; Grk “father.”

[4:25]  ³ tn Or “Gentiles.”

[4:25]  ⁴ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ⁵ tn Or “futile”; traditionally, “vain.”

[6:5]  ⁶ tn Grk “And the.” 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.

[6:5]  ⁷ tn The translation “so” has been used to indicate the logical sequence in English.

[6:5]  ⁸ tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.

[6:5]  ⁹ sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).

[6:5]  ¹⁰ tn Or “a proselyte.”

[6:5]  ¹¹ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[15:3]  ¹² sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ¹³ tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  ¹⁴ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

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

[15:7]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Or “word.”

[15:7]  ¹⁹ tn Or “of the good news.”

[15:7]  ²⁰ 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.

[15:23]  ²¹ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ²² tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[15:23]  ²³ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ²⁴ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ²⁵ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ²⁶ tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[18:6]  ²⁷ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:6]  ²⁸ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ²⁹ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”

[18:6]  ³⁰ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ³¹ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[19:13]  ³² tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ³³ tn Grk “to name the name.”

[19:13]  ³⁴ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ³⁵ sn The expression I sternly warn you means “I charge you as under oath.”

[21:5]  ³⁶ tn Grk “It happened that when.” 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.

[21:5]  ³⁷ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ³⁸ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ³⁹ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ⁴⁰ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:21]  ⁴¹ tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21]  ⁴² tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21]  sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.

[21:21]  ⁴³ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ⁴⁴ tn Grk “or walk.”

[21:25]  ⁴⁵ tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”

[21:25]  sn Having decided refers here to the decision of the Jerusalem council (Acts 15:6-21). Mention of this previous decision reminds the reader that the issue here is somewhat different: It is not whether Gentiles must first become Jews before they can become Christians (as in Acts 15), but whether Jews who become Christians should retain their Jewish practices. Sensitivity to this issue would suggest that Jewish Christians and Gentile Christians might engage in different practices.

[21:25]  ⁴⁶ tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apecw). The difference in meaning, although slight, has been maintained in the translation.

[21:25]  ⁴⁷ 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.

[21:25]  ⁴⁸ 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 blood).

[26:18]  ⁴⁹ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ⁵⁰ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ⁵¹ tn Or “and an inheritance.”

[26:20]  ⁵² tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ⁵³ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ⁵⁴ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.