Kisah Para Rasul 1:15

1:15 In those days ¹  Peter stood up among the believers ²  (a gathering of about one hundred and twenty people) and said,

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ³  were speaking to the people, the priests and the commander ⁴  of the temple guard ⁵  and the Sadducees ⁶  came up ⁷  to them,

Kisah Para Rasul 4:5

4:5 On the next day, ⁸  their rulers, elders, and experts in the law ⁹  came together ¹⁰  in Jerusalem. ¹¹ 

Kisah Para Rasul 6:9

6:9 But some men from the Synagogue ¹²  of the Freedmen (as it was called), ¹³  both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, ¹⁴  stood up and argued with Stephen.

Kisah Para Rasul 12:4

12:4 When he had seized him, he put him in prison, handing him over to four squads ¹⁵  of soldiers to guard him. Herod ¹⁶  planned ¹⁷  to bring him out for public trial ¹⁸  after the Passover.

Kisah Para Rasul 12:7

12:7 Suddenly ¹⁹  an angel of the Lord ²⁰  appeared, and a light shone in the prison cell. He struck ²¹  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ²²  wrists. ²³ 

Kisah Para Rasul 16:9

16:9 A ²⁴  vision appeared to Paul during the night: A Macedonian man was standing there ²⁵  urging him, ²⁶  “Come over ²⁷  to Macedonia ²⁸  and help us!”

Kisah Para Rasul 19:14

19:14 (Now seven sons of a man named ²⁹  Sceva, a Jewish high priest, were doing this.) ³⁰ 

Kisah Para Rasul 23:6

23:6 Then when Paul noticed ³¹  that part of them were Sadducees ³²  and the others Pharisees, ³³  he shouted out in the council, ³⁴  “Brothers, I am a Pharisee, a son of Pharisees. I am on trial concerning the hope of the resurrection ³⁵  of the dead!”

[1:15]  ¹ tn Grk “And in those days.” 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.

[1:15]  ² tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[4:1]  ³ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ⁴ tn Or “captain.”

[4:1]  ⁵ 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]  ⁶ 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]  ⁷ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:5]  ⁸ tn Grk “It happened that on the next day.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[4:5]  ⁹ tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[4:5]  sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.

[4:5]  ¹⁰ tn Or “law assembled,” “law met together.”

[4:5]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:9]  ¹² sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:9]  ¹³ tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).

[6:9]  ¹⁴ 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.

[12:4]  ¹⁵ sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ¹⁶ tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ¹⁷ tn Or “intended”; Grk “wanted.”

[12:4]  ¹⁸ tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[12:7]  ¹⁹ tn Grk “And behold.” 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. The interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.

[12:7]  ²⁰ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ²¹ tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.

[12:7]  ²² tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ²³ tn Grk “the hands,” but the wrist was considered a part of the hand.

[16:9]  ²⁴ tn Grk “And a.” 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.

[16:9]  ²⁵ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ²⁶ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ²⁷ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ²⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[19:14]  ²⁹ tn Grk “a certain Sceva.”

[19:14]  ³⁰ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[23:6]  ³¹ tn BDAG 200 s.v. γινώσκω 4 has “to be aware of someth., perceive, notice, realize”; this is further clarified by section 4.c: “w. ὅτι foll….Ac 23:6.”

[23:6]  ³² sn See the note on Sadducees in 4:1.

[23:6]  ³³ sn See the note on Pharisee in 5:34.

[23:6]  ³⁴ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:6]  ³⁵ tn That is, concerning the hope that the dead will be resurrected. Grk “concerning the hope and resurrection.” BDAG 320 s.v. ἐλπίς 1.b.α states, “Of Israel’s messianic hope Ac 23:6 (ἐ. καὶ ἀνάστασις for ἐ. τῆς ἀν. [obj. gen] as 2 Macc 3:29 ἐ. καὶ σωτηρία).” With an objective genitive construction, the resurrection of the dead would be the “object” of the hope.