Kisah Para Rasul 1:23

1:23 So they ¹  proposed two candidates: ²  Joseph called Barsabbas (also called Justus) and Matthias.

Kisah Para Rasul 2:5

2:5 Now there were devout Jews ³  from every nation under heaven residing in Jerusalem. ⁴ 

Kisah Para Rasul 6:15

6:15 All ⁵  who were sitting in the council ⁶  looked intently at Stephen ⁷  and saw his face was like the face of an angel. ⁸ 

Kisah Para Rasul 11:11

11:11 At that very moment, ⁹  three men sent to me from Caesarea ¹⁰  approached ¹¹  the house where we were staying. ¹² 

Kisah Para Rasul 11:30

11:30 They did so, ¹³  sending their financial aid ¹⁴  to the elders by Barnabas and Saul.

Kisah Para Rasul 15:35

15:35 But Paul and Barnabas remained in Antioch, ¹⁵  teaching and proclaiming (along with many others) ¹⁶  the word of the Lord. ¹⁷ 

Kisah Para Rasul 16:21

16:21 and are advocating ¹⁸  customs that are not lawful for us to accept ¹⁹  or practice, ²⁰  since we are ²¹  Romans.”

Kisah Para Rasul 18:11

18:11 So he stayed there ²²  a year and six months, teaching the word of God among them. ²³ 

Kisah Para Rasul 25:2

25:2 So the chief priests and the most prominent men ²⁴  of the Jews brought formal charges ²⁵  against Paul to him.

[1:23]  ¹ tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.

[1:23]  ² tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[2:5]  ³ 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]  ⁴ 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.

[6:15]  ⁵ 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.

[6:15]  ⁶ tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:15]  ⁷ tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.

[6:15]  ⁸ sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.

[11:11]  ⁹ tn Grk “And behold.”

[11:11]  ¹⁰ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[11:11]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:11]  ¹¹ tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.

[11:11]  ¹² tn The word “staying” is not in the Greek text but is implied.

[11:30]  ¹³ tn Grk “Judea, which they did.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:30]  ¹⁴ tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[15:35]  ¹⁵ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:35]  ¹⁶ sn This is a parenthetical note by the author.

[15:35]  ¹⁷ 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 v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 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.

[16:21]  ¹⁸ tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.

[16:21]  ¹⁹ tn Or “acknowledge.”

[16:21]  ²⁰ sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).

[16:21]  ²¹ tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.

[18:11]  ²² tn The word “there” is not in the Greek text, but is implied.

[18:11]  ²³ tn See BDAG 326-27 s.v. ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”).

[25:2]  ²⁴ tn BDAG 893-94 s.v. πρῶτος 2.a.β has “οἱ πρῶτοι the most prominent men, the leading men w. gen. of the place…or of a group…οἱ πρ. τοῦ λαοῦ…Lk 19:47; cp. Ac 25:2; 28:17.”

[25:2]  ²⁵ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[25:2]  sn Note how quickly the Jewish leadership went after Paul: They brought formal charges against him within three days of Festus’ arrival in the province.