Kisah Para Rasul 3:2

3:2 And a man lame ¹  from birth ²  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ³  so he could beg for money ⁴  from those going into the temple courts. ⁵ 

Kisah Para Rasul 16:13

16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down ⁶  and began to speak ⁷  to the women ⁸  who had assembled there. ⁹ 

Kisah Para Rasul 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ¹⁰  and turned ¹¹  and said to the spirit, “I command you in the name of Jesus Christ ¹²  to come out of her!” And it came out of her at once. ¹³ 

Kisah Para Rasul 19:35

19:35 After the city secretary ¹⁴  quieted the crowd, he said, “Men of Ephesus, what person ¹⁵  is there who does not know that the city of the Ephesians is the keeper ¹⁶  of the temple of the great Artemis ¹⁷  and of her image that fell from heaven? ¹⁸ 

Kisah Para Rasul 21:20-21

21:20 When they heard this, they praised ¹⁹  God. Then they said to him, “You see, brother, how many thousands of Jews ²⁰  there are who have believed, and they are all ardent observers ²¹  of the law. ²²  21:21 They have been informed about you – that you teach all the Jews now living ²³  among the Gentiles to abandon ²⁴  Moses, telling them not to circumcise their children ²⁵  or live ²⁶  according to our customs.

Kisah Para Rasul 23:10

23:10 When the argument became ²⁷  so great the commanding officer ²⁸  feared that they would tear Paul to pieces, ²⁹  he ordered the detachment ³⁰  to go down, take him away from them by force, ³¹  and bring him into the barracks. ³² 

Kisah Para Rasul 25:10

25:10 Paul replied, ³³  “I am standing before Caesar’s ³⁴  judgment seat, ³⁵  where I should be tried. ³⁶  I have done nothing wrong ³⁷  to the Jews, as you also know very well. ³⁸ 

Kisah Para Rasul 25:25

25:25 But I found that he had done nothing that deserved death, ³⁹  and when he appealed ⁴⁰  to His Majesty the Emperor, ⁴¹  I decided to send him. ⁴² 

Kisah Para Rasul 28:15

28:15 The brothers from there, ⁴³  when they heard about us, came as far as the Forum of Appius ⁴⁴  and Three Taverns ⁴⁵  to meet us. When he saw them, ⁴⁶  Paul thanked God and took courage.

[3:2]  ¹ tn Or “crippled.”

[3:2]  ² tn Grk “from his mother’s womb.”

[3:2]  ³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ⁴ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ⁵ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[16:13]  ⁶ tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

[16:13]  ⁷ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ⁸ sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

[16:13]  ⁹ tn The word “there” is not in the Greek text, but is implied.

[16:18]  ¹⁰ 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]  ¹¹ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ¹³ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[19:35]  ¹⁴ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ¹⁵ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ¹⁶ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ¹⁷ 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.

[19:35]  ¹⁸ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:35]  sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.

[21:20]  ¹⁹ tn Or “glorified.”

[21:20]  ²⁰ tn Grk “how many thousands there are among the Jews.”

[21:20]  sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

[21:20]  ²¹ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ²² sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[21:21]  ²³ tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21]  ²⁴ tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21]  sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.

[21:21]  ²⁵ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ²⁶ tn Grk “or walk.”

[23:10]  ²⁷ tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  ²⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[23:10]  ²⁹ tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.

[23:10]  ³⁰ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:10]  ³¹ tn Or “to go down, grab him out of their midst.”

[23:10]  ³² tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[25:10]  ³³ tn Grk “said.”

[25:10]  ³⁴ tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).

[25:10]  ³⁵ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.

[25:10]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:10]  ³⁶ tn That is, tried by an imperial representative and subject to Roman law.

[25:10]  ³⁷ sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.

[25:10]  ³⁸ tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”

[25:25]  ³⁹ sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).

[25:25]  ⁴⁰ tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  ⁴¹ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).”

[25:25]  ⁴² tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[28:15]  ⁴³ sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.

[28:15]  ⁴⁴ sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).

[28:15]  ⁴⁵ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ⁴⁶ tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.