Kisah Para Rasul 5:29

5:29 But Peter and the apostles replied, ¹  “We must obey ²  God rather than people. ³ 

Kisah Para Rasul 9:7

9:7 (Now the men ⁴  who were traveling with him stood there speechless, ⁵  because they heard the voice but saw no one.) ⁶ 

Kisah Para Rasul 10:14

10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” ⁷ 

Kisah Para Rasul 11:8

11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean ⁸  has ever entered my mouth!’

Kisah Para Rasul 11:21

11:21 The ⁹  hand of the Lord was with them, and a great number who believed ¹⁰  turned ¹¹  to the Lord.

Kisah Para Rasul 13:35

13:35 Therefore he also says in another psalm, ¹²  ‘You will not permit your Holy One ¹³  to experience ¹⁴  decay.’ ¹⁵ 

Kisah Para Rasul 15:11

15:11 On the contrary, we believe that we are saved through ¹⁶  the grace of the Lord Jesus, in the same way as they are.” ¹⁷ 

Kisah Para Rasul 24:17

24:17 After several years ¹⁸  I came to bring to my people gifts for the poor ¹⁹  and to present offerings, ²⁰ 

[5:29]  ¹ tn Grk “apostles answered and said.”

[5:29]  ² sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].

[5:29]  ³ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[9:7]  ⁴ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ⁵ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ⁶ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[10:14]  ⁷ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:14]  sn Peter insisted he would not violate the law by eating anything defiled and ritually unclean. These food laws were one of the practices that distinguished Jews from their Gentile neighbors. The practice made table fellowship with Gentiles awkward. For an example of Jewish attitudes to this, see Dan 1:8-16; 1 Macc 1:41-64; Letter of Aristeas 142; Tacitus, History 5.5.

[11:8]  ⁸ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.

[11:21]  ⁹ 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.

[11:21]  ¹⁰ tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

[11:21]  ¹¹ sn Again, the expression turned is a summary term for responding to the gospel.

[13:35]  ¹² tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ¹³ tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

[13:35]  ¹⁴ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[13:35]  ¹⁵ sn A quotation from Ps 16:10.

[15:11]  ¹⁶ tn Or “by.”

[15:11]  ¹⁷ tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”

[15:11]  sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.

[24:17]  ¹⁸ tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”

[24:17]  ¹⁹ tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.

[24:17]  ²⁰ tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.