Kisah Para Rasul 8:26

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ¹  said to Philip, ²  “Get up and go south ³  on the road that goes down from Jerusalem ⁴  to Gaza.” (This is a desert ⁵  road.) ⁶ 

Kisah Para Rasul 8:39

8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ⁷  went on his way rejoicing. ⁸ 

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ⁹  in Damascus, so that if he found any who belonged to the Way, ¹⁰  either men or women, he could bring them as prisoners ¹¹  to Jerusalem. ¹² 

Kisah Para Rasul 9:27

9:27 But Barnabas took ¹³  Saul, ¹⁴  brought ¹⁵  him to the apostles, and related to them how he had seen the Lord on the road, that ¹⁶  the Lord had spoken to him, and how in Damascus he had spoken out boldly ¹⁷  in the name of Jesus.

Kisah Para Rasul 13:10

13:10 and said, “You who are full of all deceit and all wrongdoing, ¹⁸  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ¹⁹ 

Kisah Para Rasul 16:17

16:17 She followed behind Paul and us and kept crying out, ²⁰  “These men are servants ²¹  of the Most High God, who are proclaiming to you the way ²²  of salvation.” ²³ 

Kisah Para Rasul 18:25-26

18:25 He had been instructed in ²⁴  the way of the Lord, and with great enthusiasm ²⁵  he spoke and taught accurately the facts ²⁶  about Jesus, although he knew ²⁷  only the baptism of John. 18:26 He began to speak out fearlessly ²⁸  in the synagogue, ²⁹  but when Priscilla and Aquila ³⁰  heard him, they took him aside ³¹  and explained the way of God to him more accurately.

Kisah Para Rasul 19:9

19:9 But when ³²  some were stubborn ³³  and refused to believe, reviling ³⁴  the Way ³⁵  before the congregation, he left ³⁶  them and took the disciples with him, ³⁷  addressing ³⁸  them every day ³⁹  in the lecture hall ⁴⁰  of Tyrannus.

Kisah Para Rasul 24:14

24:14 But I confess this to you, that I worship ⁴¹  the God of our ancestors ⁴²  according to the Way (which they call a sect), believing everything that is according to the law ⁴³  and that is written in the prophets.

[8:26]  ¹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ² tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ³ tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.

[8:26]  ⁴ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:26]  ⁵ tn Or “wilderness.”

[8:26]  ⁶ tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”

[8:26]  sn The concluding note about the road appears to be a parenthetical note by the author.

[8:39]  ⁷ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ⁸ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[9:2]  ⁹ sn See the note on synagogue in 6:9.

[9:2]  ¹⁰ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ¹¹ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ¹² sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:27]  ¹³ 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]  ¹⁴ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[13:10]  ¹⁸ tn Or “unscrupulousness.”

[13:10]  ¹⁹ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[16:17]  ²⁰ tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.

[16:17]  ²¹ tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”

[16:17]  ²² tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.

[16:17]  ²³ sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.

[18:25]  ²⁴ tn Or “had been taught.”

[18:25]  ²⁵ tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ²⁶ tn Grk “the things.”

[18:25]  ²⁷ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[18:26]  ²⁸ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ²⁹ sn See the note on synagogue in 6:9.

[18:26]  ³⁰ sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ³¹ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[19:9]  ³² tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ³³ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ³⁸ 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]  ³⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ⁴⁰ 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.”

[24:14]  ⁴¹ tn Or “serve.”

[24:14]  ⁴² tn Or “forefathers”; Grk “fathers.”

[24:14]  ⁴³ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.