Kisah Para Rasul 4:25

4:25 who said by the Holy Spirit through ¹  your servant David our forefather, ² 

‘Why do the nations ³  rage, ⁴ 

and the peoples plot foolish ⁵  things?

Kisah Para Rasul 4:27

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ⁶  your holy servant Jesus, whom you anointed, ⁷ 

Kisah Para Rasul 9:39

9:39 So Peter got up and went with them, and ⁸  when he arrived ⁹  they brought him to the upper room. All ¹⁰  the widows stood beside him, crying and showing him ¹¹  the tunics ¹²  and other clothing ¹³  Dorcas used to make ¹⁴  while she was with them.

Kisah Para Rasul 15:7

15:7 After there had been much debate, ¹⁵  Peter stood up and said to them, “Brothers, you know that some time ago ¹⁶  God chose ¹⁷  me to preach to the Gentiles so they would hear the message ¹⁸  of the gospel ¹⁹  and believe. ²⁰ 

Kisah Para Rasul 21:25-26

21:25 But regarding the Gentiles who have believed, we have written a letter, having decided ²¹  that they should avoid ²²  meat that has been sacrificed to idols ²³  and blood and what has been strangled ²⁴  and sexual immorality.” 21:26 Then Paul took the men the next day, ²⁵  and after he had purified himself ²⁶  along with them, he went to the temple and gave notice ²⁷  of the completion of the days of purification, ²⁸  when ²⁹  the sacrifice would be offered for each ³⁰  of them.

Kisah Para Rasul 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ³¹  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ³² 

Kisah Para Rasul 28:15

28:15 The brothers from there, ³³  when they heard about us, came as far as the Forum of Appius ³⁴  and Three Taverns ³⁵  to meet us. When he saw them, ³⁶  Paul thanked God and took courage.

Kisah Para Rasul 28:25

28:25 So they began to leave, ³⁷  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ³⁸  through the prophet Isaiah

[4:25]  ¹ tn Grk “by the mouth of” (an idiom).

[4:25]  ² tn Or “ancestor”; Grk “father.”

[4:25]  ³ tn Or “Gentiles.”

[4:25]  ⁴ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ⁵ tn Or “futile”; traditionally, “vain.”

[4:27]  ⁶ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ⁷ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[9:39]  ⁸ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ⁹ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ¹⁰ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ¹¹ 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.

[9:39]  ¹² tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ¹³ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ¹⁴ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[15:7]  ¹⁵ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ¹⁶ tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

[15:7]  ¹⁷ sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

[15:7]  ¹⁸ tn Or “word.”

[15:7]  ¹⁹ tn Or “of the good news.”

[15:7]  ²⁰ tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.

[21:25]  ²¹ tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”

[21:25]  sn Having decided refers here to the decision of the Jerusalem council (Acts 15:6-21). Mention of this previous decision reminds the reader that the issue here is somewhat different: It is not whether Gentiles must first become Jews before they can become Christians (as in Acts 15), but whether Jews who become Christians should retain their Jewish practices. Sensitivity to this issue would suggest that Jewish Christians and Gentile Christians might engage in different practices.

[21:25]  ²² tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apecw). The difference in meaning, although slight, has been maintained in the translation.

[21:25]  ²³ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[21:25]  ²⁴ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).

[21:26]  ²⁵ tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”

[21:26]  ²⁶ tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26]  ²⁷ tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:26]  ²⁸ sn The days of purification refers to the days of ritual cleansing.

[21:26]  ²⁹ tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.

[21:26]  ³⁰ tn Grk “for each one.”

[26:29]  ³¹ tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ³² sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

[28:15]  ³³ 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]  ³⁴ 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]  ³⁵ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ³⁶ 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.

[28:25]  ³⁷ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ³⁸ tn Or “forefathers”; Grk “fathers.”