Kisah Para Rasul 1:1

Jesus Ascends to Heaven

1:1 I wrote ¹  the former ²  account, ³  Theophilus, ⁴  about all that Jesus began to do and teach

Kisah Para Rasul 2:9-10

2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, ⁵  2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ⁶  and visitors from Rome, ⁷ 

Kisah Para Rasul 2:32

2:32 This Jesus God raised up, and we are all witnesses of it. ⁸ 

Kisah Para Rasul 3:14

3:14 But you rejected ⁹  the Holy and Righteous One and asked that a man who was a murderer be released to you.

Kisah Para Rasul 4:11

4:11 This Jesus ¹⁰  is the stone that was rejected by you, ¹¹  the builders, that has become the cornerstone. ¹² 

Kisah Para Rasul 4:18

4:18 And they called them in and ordered ¹³  them not to speak or teach at all in the name ¹⁴  of Jesus.

Kisah Para Rasul 5:17

Further Trouble for the Apostles

5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees ¹⁵ ), ¹⁶  and they were filled with jealousy. ¹⁷ 

Kisah Para Rasul 5:19

5:19 But during the night an angel of the Lord ¹⁸  opened ¹⁹  the doors of the prison, ²⁰  led them out, ²¹  and said,

Kisah Para Rasul 5:22

5:22 But the officers ²²  who came for them ²³  did not find them in the prison, so they returned and reported, ²⁴ 

Kisah Para Rasul 5:33

5:33 Now when they heard this, they became furious ²⁵  and wanted to execute them. ²⁶ 

Kisah Para Rasul 6:6

6:6 They stood these men before the apostles, who prayed ²⁷  and placed ²⁸  their hands on them.

Kisah Para Rasul 6:10

6:10 Yet ²⁹  they were not able to resist ³⁰  the wisdom and the Spirit with which he spoke.

Kisah Para Rasul 7:56

7:56 “Look!” he said. ³¹  “I see the heavens opened, and the Son of Man standing at the right hand of God!”

Kisah Para Rasul 8:2

8:2 Some ³²  devout men buried Stephen and made loud lamentation ³³  over him. ³⁴ 

Kisah Para Rasul 9:35

9:35 All ³⁵  those who lived in Lydda ³⁶  and Sharon ³⁷  saw him, and they ³⁸  turned ³⁹  to the Lord.

Kisah Para Rasul 10:5

10:5 Now ⁴⁰  send men to Joppa ⁴¹  and summon a man named Simon, ⁴²  who is called Peter.

Kisah Para Rasul 10:34

10:34 Then Peter started speaking: ⁴³  “I now truly understand that God does not show favoritism in dealing with people, ⁴⁴ 

Kisah Para Rasul 12:5

12:5 So Peter was kept in prison, but those in the church were earnestly ⁴⁵  praying to God for him. ⁴⁶ 

Kisah Para Rasul 13:23

13:23 From the descendants ⁴⁷  of this man ⁴⁸  God brought to Israel a Savior, Jesus, just as he promised. ⁴⁹ 

Kisah Para Rasul 13:32

13:32 And we proclaim to you the good news about the promise to our ancestors, ⁵⁰ 

Kisah Para Rasul 13:51

13:51 So after they shook ⁵¹  the dust off their feet ⁵²  in protest against them, they went to Iconium. ⁵³ 

Kisah Para Rasul 14:6

14:6 Paul and Barnabas ⁵⁴  learned about it ⁵⁵  and fled to the Lycaonian cities of Lystra ⁵⁶  and Derbe ⁵⁷  and the surrounding region.

Kisah Para Rasul 14:10

14:10 he said with a loud voice, “Stand upright on your feet.” ⁵⁸  And the man ⁵⁹  leaped up and began walking. ⁶⁰ 

Kisah Para Rasul 15:26-27

15:26 who ⁶¹  have risked their lives ⁶²  for the name of our Lord Jesus Christ. ⁶³  15:27 Therefore we are sending ⁶⁴  Judas and Silas ⁶⁵  who will tell you these things themselves in person. ⁶⁶ 

Kisah Para Rasul 15:30

15:30 So when they were dismissed, ⁶⁷  they went down to Antioch, ⁶⁸  and after gathering the entire group ⁶⁹  together, they delivered the letter.

Kisah Para Rasul 16:6-7

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ⁷⁰  and Galatia, ⁷¹  having been prevented ⁷²  by the Holy Spirit from speaking the message ⁷³  in the province of Asia. ⁷⁴  16:7 When they came to ⁷⁵  Mysia, ⁷⁶  they attempted to go into Bithynia, ⁷⁷  but the Spirit of Jesus did not allow ⁷⁸  them to do this, ⁷⁹ 

Kisah Para Rasul 17:16

Paul at Athens

17:16 While Paul was waiting for them in Athens, ⁸⁰  his spirit was greatly upset ⁸¹  because he saw ⁸²  the city was full of idols.

Kisah Para Rasul 19:28

19:28 When ⁸³  they heard ⁸⁴  this they became enraged ⁸⁵  and began to shout, ⁸⁶  “Great is Artemis ⁸⁷  of the Ephesians!”

Kisah Para Rasul 19:37

19:37 For you have brought these men here who are neither temple robbers ⁸⁸  nor blasphemers of our goddess. ⁸⁹ 

Kisah Para Rasul 20:38

20:38 especially saddened ⁹⁰  by what ⁹¹  he had said, that they were not going to see him ⁹²  again. Then they accompanied ⁹³  him to the ship.

Kisah Para Rasul 23:24

23:24 and provide mounts for Paul to ride ⁹⁴  so that he may be brought safely to Felix ⁹⁵  the governor.” ⁹⁶ 

Kisah Para Rasul 27:11

27:11 But the centurion ⁹⁷  was more convinced ⁹⁸  by the captain ⁹⁹  and the ship’s owner than by what Paul said. ¹⁰⁰ 

Kisah Para Rasul 27:23

27:23 For last night an angel of the God to whom I belong ¹⁰¹  and whom I serve ¹⁰²  came to me ¹⁰³ 

Kisah Para Rasul 28:22

28:22 But we would like to hear from you what you think, for regarding this sect we know ¹⁰⁴  that people ¹⁰⁵  everywhere speak against ¹⁰⁶  it.”

[1:1]  ¹ tn Or “produced,” Grk “made.”

[1:1]  ² tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ³ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ⁴ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[2:9]  ⁵ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[2:10]  ⁶ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ⁷ map For location see JP4 A1.

[2:32]  ⁸ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[3:14]  ⁹ tn Or “denied,” “disowned.”

[4:11]  ¹⁰ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ¹¹ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ¹² sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:18]  ¹³ tn Or “commanded.”

[4:18]  ¹⁴ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[5:17]  ¹⁵ sn See the note on Sadducees in 4:1.

[5:17]  ¹⁶ sn This is a parenthetical note by the author.

[5:17]  ¹⁷ sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.

[5:19]  ¹⁸ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[5:19]  ¹⁹ tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.

[5:19]  ²⁰ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ²¹ tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.

[5:19]  sn Led them out. The action by God served to vindicate the apostles. It showed that whatever court the Jewish leaders represented, they did not represent God.

[5:22]  ²² tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).

[5:22]  ²³ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ²⁴ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[5:33]  ²⁵ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ²⁶ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[6:6]  ²⁷ tn Literally this is a participle in the Greek text (προσευξάμενοι, proseuxamenoi). It could be translated as a finite verb (“and they prayed and placed their hands on them”) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.

[6:6]  sn Who prayed. The prayer indicates their acceptance and commissioning for ministry (cf. Deut 34:9).

[6:6]  ²⁸ tn Or “laid.”

[6:10]  ²⁹ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ³⁰ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[7:56]  ³¹ tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[8:2]  ³² tn “Some” is not in the Greek text, but is implied.

[8:2]  ³³ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ³⁴ tn Or “mourned greatly for him.”

[9:35]  ³⁵ tn Grk “And all.” 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.

[9:35]  ³⁶ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  ³⁷ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  ³⁸ tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.

[9:35]  ³⁹ sn They turned. To “turn” is a good summary term for the response to the gospel.

[10:5]  ⁴⁰ tn Grk “And now.” 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.

[10:5]  ⁴¹ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

[10:5]  ⁴² tn Grk “a certain Simon.”

[10:34]  ⁴³ tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ⁴⁴ tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[12:5]  ⁴⁵ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ⁴⁶ tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.

[13:23]  ⁴⁷ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

[13:23]  ⁴⁸ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ⁴⁹ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:23]  sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

[13:32]  ⁵⁰ tn Or “to our forefathers”; Grk “the fathers.”

[13:51]  ⁵¹ tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).

[13:51]  ⁵² sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.

[13:51]  ⁵³ sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.

[14:6]  ⁵⁴ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ⁵⁵ tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ⁵⁶ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:6]  ⁵⁷ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:10]  ⁵⁸ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ⁵⁹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ⁶⁰ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[15:26]  ⁶¹ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  ⁶² tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  ⁶³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:27]  ⁶⁴ tn This verb has been translated as an epistolary aorist.

[15:27]  ⁶⁵ sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27]  ⁶⁶ tn Grk “by means of word” (an idiom for a verbal report).

[15:30]  ⁶⁷ tn Or “sent away.”

[15:30]  ⁶⁸ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ⁶⁹ tn Or “congregation” (referring to the group of believers).

[16:6]  ⁷⁰ sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ⁷¹ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[16:6]  ⁷² tn Or “forbidden.”

[16:6]  ⁷³ tn Or “word.”

[16:6]  ⁷⁴ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[16:7]  ⁷⁵ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ⁷⁶ sn Mysia was a province in northwest Asia Minor.

[16:7]  ⁷⁷ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ⁷⁸ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ⁷⁹ tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.

[17:16]  ⁸⁰ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ⁸¹ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.

[17:16]  ⁸² tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[19:28]  ⁸³ tn Grk “And when.” 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.

[19:28]  ⁸⁴ tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ⁸⁵ tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

[19:28]  ⁸⁶ tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[19:28]  ⁸⁷ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:37]  ⁸⁸ tn Or perhaps, “desecrators of temples.”

[19:37]  ⁸⁹ sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.

[20:38]  ⁹⁰ tn Or “pained.”

[20:38]  ⁹¹ tn Grk “by the word that he had said.”

[20:38]  ⁹² tn Grk “to see his face” (an idiom for seeing someone in person).

[20:38]  ⁹³ tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”

[23:24]  ⁹⁴ tn Grk “provide mounts to put Paul on.”

[23:24]  sn Mounts for Paul to ride. The fact they were riding horses indicates they wanted everyone to move as quickly as possible.

[23:24]  ⁹⁵ sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in a.d. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus (History 5.9) Felix “reveled in cruelty and lust, and wielded the power of a king with the mind of a slave.”

[23:24]  ⁹⁶ tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[27:11]  ⁹⁷ sn See the note on the word centurion in 10:1.

[27:11]  ⁹⁸ tn Or “persuaded.”

[27:11]  ⁹⁹ tn BDAG 456 s.v. κυβερνήτης 1 has “one who is responsible for the management of a ship, shipmaster…W. ναύκληρος, the ‘shipowner’…Ac 27:11” See further L. Casson, Ships and Seamanship in the Ancient World, 316-18.

[27:11]  ¹⁰⁰ tn Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation.

[27:11]  sn More convinced by the captain and the ship’s owner than by what Paul said. The position taken by the centurion was logical, since he was following “professional” advice. But this was not a normal voyage.

[27:23]  ¹⁰¹ tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.

[27:23]  ¹⁰² tn Or “worship.”

[27:23]  ¹⁰³ tn Or “stood by me.” BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “approach, come τινί (to) someone…Ac 9:39; 27:23.”

[28:22]  ¹⁰⁴ tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.

[28:22]  ¹⁰⁵ tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.

[28:22]  ¹⁰⁶ tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.