Kisah Para Rasul 7:6

7:6 But God spoke as follows: ‘Your ¹  descendants will be foreigners ²  in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. ³ 

Kisah Para Rasul 7:43

7:43 But you took along the tabernacle ⁴  of Moloch ⁵  and the star of the ⁶  god Rephan, ⁷  the images you made to worship, but I will deport ⁸  you beyond Babylon.’ ⁹ 

Kisah Para Rasul 7:51

7:51 “You stubborn ¹⁰  people, with uncircumcised ¹¹  hearts and ears! ¹²  You are always resisting the Holy Spirit, like your ancestors ¹³  did!

Kisah Para Rasul 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ¹⁴  to carry my name before Gentiles and kings and the people of Israel. ¹⁵ 

Kisah Para Rasul 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ¹⁶  also went with me, and we entered the man’s house.

Kisah Para Rasul 11:20

11:20 But there were some men from Cyprus ¹⁷  and Cyrene ¹⁸  among them who came ¹⁹  to Antioch ²⁰  and began to speak to the Greeks ²¹  too, proclaiming the good news of the Lord Jesus.

Kisah Para Rasul 13:16

13:16 So Paul stood up, ²²  gestured ²³  with his hand and said,

“Men of Israel, ²⁴  and you Gentiles who fear God, ²⁵  listen:

Kisah Para Rasul 13:36

13:36 For David, after he had served ²⁶  God’s purpose in his own generation, died, ²⁷  was buried with his ancestors, ²⁸  and experienced ²⁹  decay,

Kisah Para Rasul 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ³⁰  and began to teach the brothers, “Unless you are circumcised ³¹  according to the custom of Moses, you cannot be saved.”

Kisah Para Rasul 16:4

16:4 As they went through the towns, ³²  they passed on ³³  the decrees that had been decided on by the apostles and elders in Jerusalem ³⁴  for the Gentile believers ³⁵  to obey. ³⁶ 

Kisah Para Rasul 17:7

17:7 and ³⁷  Jason has welcomed them as guests! They ³⁸  are all acting against Caesar’s ³⁹  decrees, saying there is another king named ⁴⁰  Jesus!” ⁴¹ 

Kisah Para Rasul 19:19

19:19 Large numbers ⁴²  of those who had practiced magic ⁴³  collected their books ⁴⁴  and burned them up in the presence of everyone. ⁴⁵  When ⁴⁶  the value of the books was added up, it was found to total fifty thousand silver coins. ⁴⁷ 

Kisah Para Rasul 19:38

19:38 If then Demetrius and the craftsmen who are with him have a complaint ⁴⁸  against someone, the courts are open ⁴⁹  and there are proconsuls; let them bring charges against one another there. ⁵⁰ 

Kisah Para Rasul 21:29

21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ⁵¹  they assumed Paul had brought him into the inner temple courts.) ⁵² 

Kisah Para Rasul 21:37

21:37 As Paul was about to be brought into the barracks, ⁵³  he said ⁵⁴  to the commanding officer, ⁵⁵  “May I say ⁵⁶  something to you?” The officer ⁵⁷  replied, ⁵⁸  “Do you know Greek? ⁵⁹ 

Kisah Para Rasul 26:6

26:6 And now I stand here on trial ⁶⁰  because of my hope in the promise made by God to our ancestors, ⁶¹ 

Kisah Para Rasul 26:23

26:23 that ⁶²  the Christ ⁶³  was to suffer and be the first to rise from the dead, to proclaim light both to our people ⁶⁴  and to the Gentiles.” ⁶⁵ 

Kisah Para Rasul 27:9

Caught in a Violent Storm

27:9 Since considerable time had passed and the voyage was now dangerous ⁶⁶  because the fast ⁶⁷  was already over, ⁶⁸  Paul advised them, ⁶⁹ 

[7:6]  ¹ tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

[7:6]  ² tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  ³ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

[7:43]  ⁴ tn Or “tent.”

[7:43]  sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).

[7:43]  ⁵ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ⁶ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ⁷ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ⁸ tn Or “I will make you move.”

[7:43]  ⁹ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[7:51]  ¹⁰ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ¹¹ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ¹² tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ¹³ tn Or “forefathers”; Grk “fathers.”

[9:15]  ¹⁴ tn Or “tool.”

[9:15]  ¹⁵ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[11:12]  ¹⁶ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[11:20]  ¹⁷ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ¹⁸ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ¹⁹ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ²⁰ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ²¹ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[13:16]  ²² tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ²³ tn Or “motioned.”

[13:16]  ²⁴ 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 involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ²⁵ tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[13:36]  ²⁶ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ²⁷ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ²⁸ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ²⁹ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[15:1]  ³⁰ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ³¹ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:1]  sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

[16:4]  ³² tn Or “cities.”

[16:4]  ³³ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ³⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ³⁵ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ³⁶ tn Or “observe” or “follow.”

[17:7]  ³⁷ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ³⁸ tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ³⁹ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ⁴⁰ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ⁴¹ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[19:19]  ⁴² tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ⁴³ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ⁴⁴ tn Or “scrolls.”

[19:19]  ⁴⁵ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ⁴⁶ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ⁴⁷ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[19:38]  ⁴⁸ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ⁴⁹ tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38]  ⁵⁰ tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

[21:29]  ⁵¹ tn Grk “whom.”

[21:29]  ⁵² tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:29]  sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.

[21:37]  ⁵³ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:37]  ⁵⁴ tn Grk “says” (a historical present).

[21:37]  ⁵⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37]  ⁵⁶ tn Grk “Is it permitted for me to say” (an idiom).

[21:37]  ⁵⁷ tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37]  ⁵⁸ tn Grk “said.”

[21:37]  ⁵⁹ sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

[26:6]  ⁶⁰ tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  ⁶¹ tn Or “forefathers”; Grk “fathers.”

[26:23]  ⁶² tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ⁶³ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  sn See the note on Christ in 2:31.

[26:23]  ⁶⁴ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ⁶⁵ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[27:9]  ⁶⁶ tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.

[27:9]  ⁶⁷ sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).

[27:9]  ⁶⁸ tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”

[27:9]  ⁶⁹ tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.

[27:9]  sn Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God’s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.