Kisah Para Rasul 2:33
Konteks2:33 So then, exalted 1 to the right hand 2 of God, and having received 3 the promise of the Holy Spirit 4 from the Father, he has poured out 5 what you both see and hear.
Kisah Para Rasul 4:25
Konteks4:25 who said by the Holy Spirit through 6 your servant David our forefather, 7
and the peoples plot foolish 10 things?
Kisah Para Rasul 6:5
Konteks6:5 The 11 proposal pleased the entire group, so 12 they chose Stephen, a man full of faith and of the Holy Spirit, with 13 Philip, 14 Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism 15 from Antioch. 16
Kisah Para Rasul 7:10
Konteks7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made 17 him ruler over Egypt and over all his household.
Kisah Para Rasul 7:45
Konteks7:45 Our 18 ancestors 19 received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, 20 until the time 21 of David.
Kisah Para Rasul 8:27
Konteks8:27 So 22 he got up 23 and went. There 24 he met 25 an Ethiopian eunuch, 26 a court official of Candace, 27 queen of the Ethiopians, who was in charge of all her treasury. He 28 had come to Jerusalem to worship, 29
Kisah Para Rasul 9:27
Konteks9:27 But Barnabas took 30 Saul, 31 brought 32 him to the apostles, and related to them how he had seen the Lord on the road, that 33 the Lord had spoken to him, and how in Damascus he had spoken out boldly 34 in the name of Jesus.
Kisah Para Rasul 16:16
Konteks16:16 Now 35 as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. 36 She 37 brought her owners 38 a great profit by fortune-telling. 39
Kisah Para Rasul 16:18
Konteks16:18 She continued to do this for many days. But Paul became greatly annoyed, 40 and turned 41 and said to the spirit, “I command you in the name of Jesus Christ 42 to come out of her!” And it came out of her at once. 43
Kisah Para Rasul 19:13
Konteks19:13 But some itinerant 44 Jewish exorcists tried to invoke the name 45 of the Lord Jesus over those who were possessed by 46 evil spirits, saying, “I sternly warn 47 you by Jesus whom Paul preaches.”
Kisah Para Rasul 20:24
Konteks20:24 But I do not consider my life 48 worth anything 49 to myself, so that 50 I may finish my task 51 and the ministry that I received from the Lord Jesus, to testify to the good news 52 of God’s grace.
[2:33] 1 tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.
[2:33] 2 sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.
[2:33] 3 tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.
[2:33] 4 tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.
[2:33] 5 sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.
[4:25] 6 tn Grk “by the mouth of” (an idiom).
[4:25] 7 tn Or “ancestor”; Grk “father.”
[4:25] 9 sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
[4:25] 10 tn Or “futile”; traditionally, “vain.”
[6:5] 11 tn Grk “And the.” 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.
[6:5] 12 tn The translation “so” has been used to indicate the logical sequence in English.
[6:5] 13 tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.
[6:5] 14 sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).
[6:5] 16 map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[7:10] 17 tn Or “appointed.” See Gen 41:41-43.
[7:45] 18 tn Grk “And.” 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.
[7:45] 19 tn Or “forefathers”; Grk “fathers.”
[7:45] 20 tn Or “forefathers”; Grk “fathers.”
[7:45] sn Before our ancestors. Stephen has backtracked here to point out how faithful God had been before the constant move to idolatry just noted.
[7:45] 21 tn Grk “In those days.”
[8:27] 22 tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.
[8:27] 23 tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
[8:27] 24 tn Grk “And there.” 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.
[8:27] 25 tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”
[8:27] 26 sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.
[8:27] 27 tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.
[8:27] sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century
[8:27] 28 tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[8:27] 29 sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.
[9:27] 30 tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.
[9:27] 31 tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.
[9:27] 32 tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[9:27] 33 tn Grk “and that,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[9:27] 34 tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.
[16:16] 35 tn Grk “Now it happened that.” 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.
[16:16] 36 tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.
[16:16] 37 tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.
[16:16] 39 tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.
[16:18] 40 tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.
[16:18] 41 tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.
[16:18] 42 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[16:18] 43 tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.
[19:13] 44 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”
[19:13] 45 tn Grk “to name the name.”
[19:13] 46 tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.
[19:13] 47 sn The expression I sternly warn you means “I charge you as under oath.”
[20:24] 49 tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”
[20:24] 50 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
[20:24] 51 tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.
