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 8:1

8:1 And Saul agreed completely with killing ³  him.

Saul Begins to Persecute the Church

Now on that day a great ⁴  persecution began ⁵  against the church in Jerusalem, ⁶  and all ⁷  except the apostles were forced to scatter throughout the regions ⁸  of Judea and Samaria.

Kisah Para Rasul 9:27

9:27 But Barnabas took ⁹  Saul, ¹⁰  brought ¹¹  him to the apostles, and related to them how he had seen the Lord on the road, that ¹²  the Lord had spoken to him, and how in Damascus he had spoken out boldly ¹³  in the name of Jesus.

Kisah Para Rasul 14:17

14:17 yet he did not leave himself without a witness by doing good, ¹⁴  by giving you rain from heaven ¹⁵  and fruitful seasons, satisfying you ¹⁶  with food and your hearts with joy.” ¹⁷ 

Kisah Para Rasul 15:7

15:7 After there had been much debate, ¹⁸  Peter stood up and said to them, “Brothers, you know that some time ago ¹⁹  God chose ²⁰  me to preach to the Gentiles so they would hear the message ²¹  of the gospel ²²  and believe. ²³ 

Kisah Para Rasul 20:24

20:24 But I do not consider my life ²⁴  worth anything ²⁵  to myself, so that ²⁶  I may finish my task ²⁷  and the ministry that I received from the Lord Jesus, to testify to the good news ²⁸  of God’s grace.

Kisah Para Rasul 21:21

21:21 They have been informed about you – that you teach all the Jews now living ²⁹  among the Gentiles to abandon ³⁰  Moses, telling them not to circumcise their children ³¹  or live ³²  according to our customs.

[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.”

[8:1]  ³ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ⁴ tn Or “severe.”

[8:1]  ⁵ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁷ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ⁸ tn Or “countryside.”

[9:27]  ⁹ tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  ¹⁰ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ¹¹ tn Grk “and brought,” 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.

[9:27]  ¹² tn Grk “and that,” 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.

[9:27]  ¹³ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[14:17]  ¹⁴ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ¹⁵ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ¹⁶ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ¹⁷ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[15:7]  ¹⁸ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Or “word.”

[15:7]  ²² tn Or “of the good news.”

[15:7]  ²³ 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.

[20:24]  ²⁴ tn Grk “soul.”

[20:24]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Or “to the gospel.”

[21:21]  ²⁹ 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]  ³⁰ 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]  ³¹ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ³² tn Grk “or walk.”