Kisah Para Rasul 4:9

4:9 if ¹  we are being examined ²  today for a good deed ³  done to a sick man – by what means this man was healed ⁴  –

Kisah Para Rasul 12:4

12:4 When he had seized him, he put him in prison, handing him over to four squads ⁵  of soldiers to guard him. Herod ⁶  planned ⁷  to bring him out for public trial ⁸  after the Passover.

Kisah Para Rasul 12:19

12:19 When Herod ⁹  had searched ¹⁰  for him and did not find him, he questioned ¹¹  the guards and commanded that they be led away to execution. ¹²  Then ¹³  Herod ¹⁴  went down from Judea to Caesarea ¹⁵  and stayed there.

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ¹⁶  him, ¹⁷  and they fulfilled the sayings ¹⁸  of the prophets that are read every Sabbath by condemning ¹⁹  him. ²⁰ 

Kisah Para Rasul 18:15

18:15 but since it concerns points of disagreement ²¹  about words and names and your own law, settle ²²  it yourselves. I will not be ²³  a judge of these things!”

Kisah Para Rasul 19:29

19:29 The ²⁴  city was filled with the uproar, ²⁵  and the crowd ²⁶  rushed to the theater ²⁷  together, ²⁸  dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions.

Kisah Para Rasul 24:22

24:22 Then Felix, ²⁹  who understood the facts ³⁰  concerning the Way ³¹  more accurately, ³²  adjourned their hearing, ³³  saying, “When Lysias the commanding officer comes down, I will decide your case.” ³⁴ 

Kisah Para Rasul 25:5

25:5 “So,” he said, “let your leaders ³⁵  go down there ³⁶  with me, and if this man has done anything wrong, ³⁷  they may bring charges ³⁸  against him.”

Kisah Para Rasul 25:7

25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ³⁹  bringing many serious ⁴⁰  charges that they were not able to prove. ⁴¹ 

Kisah Para Rasul 28:18

28:18 When ⁴²  they had heard my case, ⁴³  they wanted to release me, ⁴⁴  because there was no basis for a death sentence ⁴⁵  against me.

[4:9]  ¹ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ² tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ³ tn Or “for an act of kindness.”

[4:9]  ⁴ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[12:4]  ⁵ sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ⁶ tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ⁷ tn Or “intended”; Grk “wanted.”

[12:4]  ⁸ tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[12:19]  ⁹ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:19]  ¹⁰ tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).

[12:19]  ¹¹ tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.

[12:19]  ¹² tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).

[12:19]  ¹³ tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.

[12:19]  ¹⁴ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in a.d. 44, and vv. 20-23 here describe his death. Thus the end of v. 19 provides Luke’s transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase “Then Peter went down from Judea to Caesarea and stayed there,” understanding the referent to be Peter rather than Herod Agrippa I.

[12:19]  sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in a.d. 44 according to Josephus, Ant. 19.8.2 [19.343-352].

[12:19]  ¹⁵ 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.

[12:19]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:27]  ¹⁶ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ¹⁷ tn Grk “this one.”

[13:27]  ¹⁸ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ¹⁹ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ²⁰ 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.

[18:15]  ²¹ tn Or “dispute.”

[18:15]  ²² tn Grk “see to it” (an idiom).

[18:15]  ²³ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[19:29]  ²⁴ 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.

[19:29]  ²⁵ tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”

[19:29]  ²⁶ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ²⁷ sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.

[19:29]  ²⁸ tn Grk “to the theater with one accord.”

[24:22]  ²⁹ sn See the note on Antonius Felix in 23:24.

[24:22]  ³⁰ tn Grk “the things.”

[24:22]  ³¹ tn That is, concerning Christianity.

[24:22]  ³² tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ³³ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ³⁴ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[25:5]  ³⁵ tn Grk “let those who are influential among you” (i.e., the powerful).

[25:5]  ³⁶ tn The word “there” is not in the Greek text, but is implied.

[25:5]  ³⁷ tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).

[25:5]  ³⁸ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”

[25:7]  ³⁹ tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ⁴⁰ tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ⁴¹ tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[28:18]  ⁴² tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.

[28:18]  ⁴³ tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”

[28:18]  ⁴⁴ sn They wanted to release me. See Acts 25:23-27.

[28:18]  ⁴⁵ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.