1 Raja-raja 20:35

A Prophet Denounces Ahab’s Actions

20:35 One of the members of the prophetic guild, speaking with divine authority, ordered his companion, “Wound me!” ¹  But the man refused to wound him.

1 Raja-raja 20:2

20:2 He sent messengers to King Ahab of Israel, who was in the city. ² 

Kisah Para Rasul 2:3

2:3 And tongues spreading out like a fire ³  appeared to them and came to rest on each one of them.

Kisah Para Rasul 2:5

2:5 Now there were devout Jews ⁴  from every nation under heaven residing in Jerusalem. ⁵ 

Kisah Para Rasul 2:7

2:7 Completely baffled, they said, ⁶  “Aren’t ⁷  all these who are speaking Galileans?

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ⁸  were speaking to the people, the priests and the commander ⁹  of the temple guard ¹⁰  and the Sadducees ¹¹  came up ¹²  to them,

Kisah Para Rasul 6:1-2

The Appointment of the First Seven Deacons

6:1 Now in those ¹³  days, when the disciples were growing in number, ¹⁴  a complaint arose on the part of the Greek-speaking Jews ¹⁵  against the native Hebraic Jews, ¹⁶  because their widows ¹⁷  were being overlooked ¹⁸  in the daily distribution of food. ¹⁹  6:2 So the twelve ²⁰  called ²¹  the whole group ²²  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ²³ 

Kisah Para Rasul 16:7

16:7 When they came to ²⁴  Mysia, ²⁵  they attempted to go into Bithynia, ²⁶  but the Spirit of Jesus did not allow ²⁷  them to do this, ²⁸ 

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ²⁹  They replied, ³⁰  “No, we have not even ³¹  heard that there is a Holy Spirit.”

Kisah Para Rasul 20:34

20:34 You yourselves know that these hands of mine ³²  provided for my needs and the needs of those who were with me.

[20:35]  ¹ tn Heb “Now a man from the sons of the prophets said to his companion by the word of the Lord, ‘Wound me.’”

[20:2]  ² tn Heb “to the city.”

[2:3]  ³ tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.

[2:5]  ⁴ tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

[2:5]  ⁵ tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

[2:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:7]  ⁶ tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

[2:7]  ⁷ tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[4:1]  ⁸ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ⁹ tn Or “captain.”

[4:1]  ¹⁰ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ¹¹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ¹² tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[6:1]  ¹³ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹⁴ tn Grk “were multiplying.”

[6:1]  ¹⁵ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ¹⁶ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹⁷ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ¹⁸ tn Or “neglected.”

[6:1]  ¹⁹ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[6:2]  ²⁰ sn The twelve refers to the twelve apostles.

[6:2]  ²¹ tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ²² tn Or “the multitude.”

[6:2]  ²³ tn Grk “to serve tables.”

[16:7]  ²⁴ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ²⁵ sn Mysia was a province in northwest Asia Minor.

[16:7]  ²⁶ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ²⁷ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ²⁸ tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.

[19:2]  ²⁹ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ³⁰ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ³¹ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[20:34]  ³² tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.