2 Raja-raja 8:18

8:18 He followed in the footsteps of the kings of Israel, just as Ahab’s dynasty had done, for he married Ahab’s daughter. ¹  He did evil in the sight of ²  the Lord.

2 Raja-raja 8:1

Elisha Again Helps the Shunammite Woman

8:1 Now Elisha advised the woman whose son he had brought back to life, “You and your family should go and live somewhere else for a while, ³  for the Lord has decreed that a famine will overtake the land for seven years.”

Kisah Para Rasul 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ⁴  laid hands on ⁵  some from the church to harm them. ⁶ 

Kisah Para Rasul 16:31-33

16:31 They replied, ⁷  “Believe ⁸  in the Lord Jesus ⁹  and you will be saved, you and your household.” 16:32 Then ¹⁰  they spoke the word of the Lord ¹¹  to him, along with all those who were in his house. 16:33 At ¹²  that hour of the night he took them ¹³  and washed their wounds; ¹⁴  then ¹⁵  he and all his family ¹⁶  were baptized right away. ¹⁷ 

Kisah Para Rasul 21:25-26

21:25 But regarding the Gentiles who have believed, we have written a letter, having decided ¹⁸  that they should avoid ¹⁹  meat that has been sacrificed to idols ²⁰  and blood and what has been strangled ²¹  and sexual immorality.” 21:26 Then Paul took the men the next day, ²²  and after he had purified himself ²³  along with them, he went to the temple and gave notice ²⁴  of the completion of the days of purification, ²⁵  when ²⁶  the sacrifice would be offered for each ²⁷  of them.

Kisah Para Rasul 22:1

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ²⁸  that I now ²⁹  make to you.”

Kisah Para Rasul 22:1-3

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ³⁰  that I now ³¹  make to you.” 22:2 (When they heard ³²  that he was addressing ³³  them in Aramaic, ³⁴  they became even ³⁵  quieter.) ³⁶  Then ³⁷  Paul said, 22:3 “I am a Jew, ³⁸  born in Tarsus in Cilicia, but brought up ³⁹  in this city, educated with strictness ⁴⁰  under ⁴¹  Gamaliel ⁴²  according to the law of our ancestors, ⁴³  and was ⁴⁴  zealous ⁴⁵  for God just as all of you are today.

Kisah Para Rasul 28:2-4

28:2 The local inhabitants ⁴⁶  showed us extraordinary ⁴⁷  kindness, for they built a fire and welcomed us all because it had started to rain ⁴⁸  and was cold. 28:3 When Paul had gathered a bundle of brushwood ⁴⁹  and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand. 28:4 When the local people ⁵⁰  saw the creature hanging from Paul’s ⁵¹  hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself ⁵²  has not allowed him to live!” ⁵³ 

[8:18]  ¹ tn Heb “he walked in the way of the kings of Israel, just as the house of Ahab did, for the daughter of Ahab was his wife.”

[8:18]  ² tn Heb “in the eyes of.”

[8:1]  ³ tn Heb “Get up and go, you and your house, and live temporarily where you can live temporarily.”

[12:1]  ⁴ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ⁵ tn Or “King Herod had some from the church arrested.”

[12:1]  ⁶ tn Or “to cause them injury.”

[16:31]  ⁷ tn Grk “said.”

[16:31]  ⁸ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ⁹ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[16:32]  ¹⁰ tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ¹¹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[16:33]  ¹² tn Grk “And at.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:33]  ¹³ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ¹⁴ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ¹⁶ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ¹⁷ tn Or “immediately.”

[21:25]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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).

[21:26]  ²² tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”

[21:26]  ²³ tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26]  ²⁴ tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:26]  ²⁵ sn The days of purification refers to the days of ritual cleansing.

[21:26]  ²⁶ tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.

[21:26]  ²⁷ tn Grk “for each one.”

[22:1]  ²⁸ sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

[22:1]  ²⁹ tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

[22:1]  ³⁰ sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

[22:1]  ³¹ tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

[22:2]  ³² tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ³³ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ³⁴ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ³⁵ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ³⁶ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ³⁷ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[22:3]  ³⁸ tn Grk “a Jewish man.”

[22:3]  ³⁹ tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

[22:3]  ⁴⁰ tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”

[22:3]  ⁴¹ tn Grk “strictly at the feet of” (an idiom).

[22:3]  ⁴² tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA²⁷ and UBS⁴, which place a comma after ταύτῃ (tauth), has been followed in the translation.

[22:3]  sn Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[22:3]  ⁴³ tn Or “our forefathers.”

[22:3]  ⁴⁴ tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3]  ⁴⁵ tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”

[28:2]  ⁴⁶ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:2]  ⁴⁷ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ⁴⁸ tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”

[28:3]  ⁴⁹ tn Or “sticks.”

[28:4]  ⁵⁰ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:4]  ⁵¹ tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

[28:4]  ⁵² tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.

[28:4]  ⁵³ sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.