Kisah Para Rasul 10:38
Konteks10:38 with respect to Jesus from Nazareth, 1 that 2 God anointed him with the Holy Spirit and with power. He 3 went around doing good and healing all who were oppressed by the devil, 4 because God was with him. 5
Kisah Para Rasul 14:3
Konteks14:3 So they stayed there 6 for a considerable time, speaking out courageously for the Lord, who testified 7 to the message 8 of his grace, granting miraculous signs 9 and wonders to be performed through their hands.
Kisah Para Rasul 15:20
Konteks15:20 but that we should write them a letter 10 telling them to abstain 11 from things defiled 12 by idols and from sexual immorality and from what has been strangled 13 and from blood.
Kisah Para Rasul 18:25
Konteks18:25 He had been instructed in 14 the way of the Lord, and with great enthusiasm 15 he spoke and taught accurately the facts 16 about Jesus, although he knew 17 only the baptism of John.
Kisah Para Rasul 19:9
Konteks19:9 But when 18 some were stubborn 19 and refused to believe, reviling 20 the Way 21 before the congregation, he left 22 them and took the disciples with him, 23 addressing 24 them every day 25 in the lecture hall 26 of Tyrannus.
Kisah Para Rasul 21:25
Konteks21:25 But regarding the Gentiles who have believed, we have written a letter, having decided 27 that they should avoid 28 meat that has been sacrificed to idols 29 and blood and what has been strangled 30 and sexual immorality.”
Kisah Para Rasul 26:16
Konteks26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance 31 as a servant and witness 32 to the things 33 you have seen 34 and to the things in which I will appear to you.
[10:38] 1 sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
[10:38] 2 tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.
[10:38] 3 tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” 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.
[10:38] 4 tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.
[10:38] sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.
[14:3] 6 tn The word “there” is not in the Greek text, but is implied.
[14:3] 7 sn The Lord testified to the message by granting the signs described in the following clause.
[14:3] 9 tn Here the context indicates the miraculous nature of the signs mentioned.
[15:20] 10 tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.
[15:20] 11 tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).
[15:20] sn Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14-11:1.
[15:20] 13 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 following provision in Acts 15:20, and from blood).
[18:25] 14 tn Or “had been taught.”
[18:25] 15 tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).
[18:25] 16 tn Grk “the things.”
[18:25] 17 tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.
[19:9] 18 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
[19:9] 19 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
[19:9] 20 tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”
[19:9] 21 sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).
[19:9] 22 tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.
[19:9] 23 tn The words “with him” are not in the Greek text, but are implied.
[19:9] 24 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
[19:9] 25 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[19:9] 26 tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”
[21:25] 27 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] 28 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] 29 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] 30 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).
[26:16] 31 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”
[26:16] 32 sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.
[26:16] 33 tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”
[26:16] 34 tc ‡ Some
