Kisah Para Rasul 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ¹  with the eleven, raised his voice, and addressed them: “You men of Judea ²  and all you who live in Jerusalem, ³  know this ⁴  and listen carefully to what I say.

Kisah Para Rasul 7:10

7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ⁵  him ruler over Egypt and over all his household.

Kisah Para Rasul 10:33

10:33 Therefore I sent for you at once, and you were kind enough to come. ⁶  So now we are all here in the presence of God ⁷  to listen ⁸  to everything the Lord has commanded you to say to us.” ⁹ 

Kisah Para Rasul 12:10

12:10 After they had passed the first and second guards, ¹⁰  they came to the iron ¹¹  gate leading into the city. It ¹²  opened for them by itself, ¹³  and they went outside and walked down one narrow street, ¹⁴  when at once the angel left him.

Kisah Para Rasul 17:5-6

17:5 But the Jews became jealous, ¹⁵  and gathering together some worthless men from the rabble in the marketplace, ¹⁶  they formed a mob ¹⁷  and set the city in an uproar. ¹⁸  They attacked Jason’s house, ¹⁹  trying to find Paul and Silas ²⁰  to bring them out to the assembly. ²¹  17:6 When they did not find them, they dragged ²²  Jason and some of the brothers before the city officials, ²³  screaming, “These people who have stirred up trouble ²⁴  throughout the world ²⁵  have come here too,

Kisah Para Rasul 23:9

23:9 There was a great commotion, ²⁶  and some experts in the law ²⁷  from the party of the Pharisees stood up ²⁸  and protested strongly, ²⁹  “We find nothing wrong ³⁰  with this man. What if a spirit or an angel has spoken to him?”

Kisah Para Rasul 24:2

24:2 When Paul ³¹  had been summoned, Tertullus began to accuse him, ³²  saying, “We have experienced a lengthy time ³³  of peace through your rule, ³⁴  and reforms ³⁵  are being made in this nation ³⁶  through your foresight. ³⁷ 

[2:14]  ¹ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ² tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁴ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[7:10]  ⁵ tn Or “appointed.” See Gen 41:41-43.

[10:33]  ⁶ tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).

[10:33]  ⁷ tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.

[10:33]  ⁸ tn Or “to hear everything.”

[10:33]  ⁹ tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.

[12:10]  ¹⁰ tn Or perhaps, “guard posts.”

[12:10]  ¹¹ sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).

[12:10]  ¹² tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” 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.

[12:10]  ¹³ tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ¹⁴ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[17:5]  ¹⁵ tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).

[17:5]  ¹⁶ tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”

[17:5]  ¹⁷ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ¹⁸ tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.

[17:5]  ¹⁹ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ²⁰ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ²¹ tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”

[17:6]  ²² tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ²³ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).

[17:6]  ²⁴ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ²⁵ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[17:6]  sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.

[23:9]  ²⁶ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ²⁷ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ²⁸ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ²⁹ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ³⁰ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[24:2]  ³¹ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ³² tn Or “began to bring charges, saying.”

[24:2]  ³³ tn Grk “experienced much peace.”

[24:2]  ³⁴ tn Grk “through you” (“rule” is implied).

[24:2]  ³⁵ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ³⁶ tn Or “being made for this people.”

[24:2]  ³⁷ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).