Kisah Para Rasul 5:1-11
Konteks5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He 1 kept back for himself part of the proceeds with his wife’s knowledge; he brought 2 only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled 3 your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of 4 the land? 5:4 Before it was sold, 5 did it not 6 belong to you? And when it was sold, was the money 7 not at your disposal? How have you thought up this deed in your heart? 8 You have not lied to people 9 but to God!”
5:5 When Ananias heard these words he collapsed and died, and great fear gripped 10 all who heard about it. 5:6 So the young men came, 11 wrapped him up, 12 carried him out, and buried 13 him. 5:7 After an interval of about three hours, 14 his wife came in, but she did not know 15 what had happened. 5:8 Peter said to her, “Tell me, were the two of you 16 paid this amount 17 for the land?” Sapphira 18 said, “Yes, that much.” 5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!” 5:10 At once 19 she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband. 5:11 Great 20 fear gripped 21 the whole church 22 and all who heard about these things.
Kisah Para Rasul 7:51-53
Konteks7:51 “You stubborn 23 people, with uncircumcised 24 hearts and ears! 25 You are always resisting the Holy Spirit, like your ancestors 26 did! 7:52 Which of the prophets did your ancestors 27 not persecute? 28 They 29 killed those who foretold long ago the coming of the Righteous One, 30 whose betrayers and murderers you have now become! 31 7:53 You 32 received the law by decrees given by angels, 33 but you did not obey 34 it.” 35
Kisah Para Rasul 8:14-40
Konteks8:14 Now when the apostles in Jerusalem 36 heard that Samaria had accepted the word 37 of God, they sent 38 Peter and John to them. 8:15 These two 39 went down and prayed for them so that they would receive the Holy Spirit. 8:16 (For the Spirit 40 had not yet come upon 41 any of them, but they had only been baptized in the name of the Lord Jesus.) 42 8:17 Then Peter and John placed their hands on the Samaritans, 43 and they received the Holy Spirit. 44
8:18 Now Simon, when he saw that the Spirit 45 was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power 46 too, so that everyone I place my hands on may receive the Holy Spirit.” 8:20 But Peter said to him, “May your silver perish with you, 47 because you thought you could acquire 48 God’s gift with money! 8:21 You have no share or part 49 in this matter 50 because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord 51 that he may perhaps forgive you for the intent of your heart. 52 8:23 For I see that you are bitterly envious 53 and in bondage to sin.” 8:24 But Simon replied, 54 “You pray to the Lord for me so that nothing of what you have said may happen to 55 me.”
8:25 So after Peter and John 56 had solemnly testified 57 and spoken the word of the Lord, 58 they started back to Jerusalem, proclaiming 59 the good news to many Samaritan villages 60 as they went. 61
8:26 Then an angel of the Lord 62 said to Philip, 63 “Get up and go south 64 on the road that goes down from Jerusalem 65 to Gaza.” (This is a desert 66 road.) 67 8:27 So 68 he got up 69 and went. There 70 he met 71 an Ethiopian eunuch, 72 a court official of Candace, 73 queen of the Ethiopians, who was in charge of all her treasury. He 74 had come to Jerusalem to worship, 75 8:28 and was returning home, sitting 76 in his chariot, reading 77 the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up 78 to it 79 and heard the man 80 reading Isaiah the prophet. He 81 asked him, 82 “Do you understand what you’re reading?” 8:31 The man 83 replied, “How in the world can I, 84 unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man 85 was reading was this:
“He was led like a sheep to slaughter,
and like a lamb before its shearer is silent,
so he did 86 not open his mouth.
8:33 In humiliation 87 justice was taken from him. 88
Who can describe his posterity? 89
For his life was taken away 90 from the earth.” 91
8:34 Then the eunuch said 92 to Philip, “Please tell me, 93 who is the prophet saying this about – himself or someone else?” 94 8:35 So Philip started speaking, 95 and beginning with this scripture 96 proclaimed the good news about Jesus to him. 8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me 97 from being baptized?” 8:37 [[EMPTY]] 98 8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, 99 and Philip baptized 100 him. 8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but 101 went on his way rejoicing. 102 8:40 Philip, however, found himself 103 at Azotus, 104 and as he passed through the area, 105 he proclaimed the good news 106 to all the towns 107 until he came to Caesarea. 108
Kisah Para Rasul 15:22-35
Konteks15:22 Then the apostles and elders, with the whole church, decided 109 to send men chosen from among them, Judas called Barsabbas and Silas, 110 leaders among the brothers, to Antioch 111 with Paul and Barnabas. 15:23 They sent this letter with them: 112
From the apostles 113 and elders, your brothers, 114 to the Gentile brothers and sisters 115 in Antioch, 116 Syria, 117 and Cilicia, greetings! 15:24 Since we have heard that some have gone out from among us with no orders from us and have confused 118 you, upsetting 119 your minds 120 by what they said, 121 15:25 we have unanimously 122 decided 123 to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who 124 have risked their lives 125 for the name of our Lord Jesus Christ. 126 15:27 Therefore we are sending 127 Judas and Silas 128 who will tell you these things themselves in person. 129 15:28 For it seemed best to the Holy Spirit and to us 130 not to place any greater burden on you than these necessary rules: 131 15:29 that you abstain from meat that has been sacrificed to idols 132 and from blood and from what has been strangled 133 and from sexual immorality. 134 If you keep yourselves from doing these things, 135 you will do well. Farewell. 136
15:30 So when they were dismissed, 137 they went down to Antioch, 138 and after gathering the entire group 139 together, they delivered the letter. 15:31 When they read it aloud, 140 the people 141 rejoiced at its encouragement. 142 15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. 143 15:33 After 144 they had spent some time there, 145 they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] 146 15:35 But Paul and Barnabas remained in Antioch, 147 teaching and proclaiming (along with many others) 148 the word of the Lord. 149
Kisah Para Rasul 19:1-7
Konteks19:1 While 150 Apollos was in Corinth, 151 Paul went through the inland 152 regions 153 and came to Ephesus. 154 He 155 found some disciples there 156 19:2 and said to them, “Did you receive the Holy Spirit when you believed?” 157 They replied, 158 “No, we have not even 159 heard that there is a Holy Spirit.” 19:3 So Paul 160 said, “Into what then were you baptized?” “Into John’s baptism,” they replied. 161 19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, 162 that is, in Jesus.” 19:5 When they heard this, they were baptized in the name of the Lord Jesus, 19:6 and when Paul placed 163 his hands on them, the Holy Spirit came 164 upon them, and they began to speak 165 in tongues and to prophesy. 166 19:7 (Now there were about twelve men in all.) 167
[5:2] 1 tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.
[5:2] 2 tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 3 sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).
[5:3] 4 tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.
[5:4] 5 tn Grk “Remaining to you.”
[5:4] 6 tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).
[5:4] 7 tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.
[5:4] 8 tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.
[5:4] 9 tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.
[5:5] 10 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:6] 12 tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”).
[5:6] 13 sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).
[5:7] 14 tn Grk “It happened that after an interval of about three hours.” 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.
[5:7] 15 tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.
[5:8] 16 tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.
[5:8] 17 tn Grk “so much,” “as much as this.”
[5:8] 18 tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.
[5:10] 19 tn Grk “And at once.” 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.
[5:11] 20 tn Grk “And great.” 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.
[5:11] 21 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:11] 22 sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.
[7:51] 23 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
[7:51] 24 tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.
[7:51] 25 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
[7:51] 26 tn Or “forefathers”; Grk “fathers.”
[7:52] 27 tn Or “forefathers”; Grk “fathers.”
[7:52] 28 sn Which…persecute. The rhetorical question suggests they persecuted them all.
[7:52] 29 tn Grk “And they.” 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.
[7:52] 30 sn The Righteous One is a reference to Jesus Christ.
[7:52] 31 sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).
[7:53] 32 tn Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[7:53] 33 tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees.
[7:53] sn Decrees given by angels. According to Jewish traditions in the first century, the law of Moses was mediated through angels. See also the note on “angel” in 7:35.
[7:53] 34 tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
[7:53] 35 tn Or “did not obey it.”
[8:14] 36 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:14] 38 sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.
[8:15] 39 tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.
[8:16] 40 tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.
[8:16] 42 sn This is a parenthetical note by the author.
[8:17] 43 tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.
[8:17] 44 sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.
[8:18] 45 tc Most witnesses (Ì45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key
[8:19] 46 tn Or “ability”; Grk “authority.”
[8:20] 47 tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.
[8:21] 49 tn The translation “share or part” is given by L&N 63.13.
[8:21] 50 tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.
[8:22] 51 tn Or “and implore the Lord.”
[8:22] 52 tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.
[8:23] 53 tn Grk “in the gall of bitterness,” an idiom meaning to be particularly envious or resentful of someone. In this case Simon was jealous of the apostles’ power to bestow the Holy Spirit by the laying on of hands, and wanted that power for himself. The literal phrase does not convey this to the modern reader, and in fact some modern translations have simply rendered the phrase as involving bitterness, which misses the point of the envy on Simon’s part. See L&N 88.166. The OT images come from Deut 29:17-18 and Isa 58:6.
[8:24] 54 tn Grk “Simon answered and said.”
[8:24] sn Given that Simon does not follow Peter’s call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon’s reply is not entirely clear.
[8:24] 55 tn Grk “may come upon.”
[8:25] 56 tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.
[8:25] 57 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.
[8:25] 58 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[8:25] 59 tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).
[8:25] 60 sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.
[8:25] 61 tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).
[8:26] 62 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
[8:26] 63 tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.
[8:26] 64 tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.
[8:26] 65 map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:26] 67 tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”
[8:26] sn The concluding note about the road appears to be a parenthetical note by the author.
[8:27] 68 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] 69 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] 70 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] 71 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] 72 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] 73 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] 74 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] 75 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.
[8:28] 76 tn Grk “and was sitting.” 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.
[8:28] 77 tn Grk “and was reading.” 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.
[8:28] sn The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house.
[8:30] 78 tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.
[8:30] 79 tn The words “to it” are not in the Greek text but are implied.
[8:30] 80 tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.
[8:30] 81 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[8:30] 82 tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”
[8:31] 83 tn Grk “He”; the referent (the man) has been specified in the translation for clarity.
[8:31] 84 tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.
[8:32] 85 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[8:32] 86 tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.
[8:33] 87 tc ‡ Most later
[8:33] 88 tn Or “justice was denied him”; Grk “his justice was taken away.”
[8:33] 89 tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”
[8:33] sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.
[8:33] 90 tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.
[8:33] 91 sn A quotation from Isa 53:7-8.
[8:34] 92 tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.
[8:34] 93 tn Grk “I beg you,” “I ask you.”
[8:34] 94 sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.
[8:35] 95 tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.
[8:35] 96 sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.
[8:36] 97 tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”
[8:37] 98 tc A few later
[8:38] 99 tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”
[8:38] 100 sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
[8:39] 101 tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).
[8:39] 102 sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
[8:40] 104 sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.
[8:40] 105 tn The words “the area” are not in the Greek text but are implied.
[8:40] 106 tn Or “he preached the gospel.”
[8:40] 108 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.
[8:40] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:22] 109 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
[15:22] 110 sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
[15:22] 111 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:22] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[15:23] 112 tn Grk “writing by their hand” (an idiom for sending a letter).
[15:23] 113 tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[15:23] 114 tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.
[15:23] 115 tn Grk “to the brothers who are from the Gentiles.”
[15:23] 116 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:23] 117 tn Grk “and Syria,” 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.
[15:24] 118 tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”
[15:24] 119 tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”
[15:24] 121 tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”
[15:25] 122 tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.
[15:25] 123 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
[15:26] 124 tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”
[15:26] 125 tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.
[15:26] 126 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[15:27] 127 tn This verb has been translated as an epistolary aorist.
[15:27] 128 sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.
[15:27] 129 tn Grk “by means of word” (an idiom for a verbal report).
[15:28] 130 tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.
[15:28] 131 tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”
[15:29] 132 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.
[15:29] 133 tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.
[15:29] 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 from blood).
[15:29] 134 tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.
[15:29] 135 tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.
[15:29] 136 tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).
[15:30] 137 tn Or “sent away.”
[15:30] 138 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:30] 139 tn Or “congregation” (referring to the group of believers).
[15:31] 140 tn Grk “read it.” The translation “read aloud” is used to indicate the actual practice of public reading; translating as “read” could be misunderstood to mean private, silent, or individual reading.
[15:31] 141 tn Grk “they”; the referent (the people) is specified in the translation for clarity.
[15:31] 142 tn Or “at its encouraging message.”
[15:32] 143 tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.
[15:33] 144 tn Grk “And after.” 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.
[15:33] 145 tn The word “there” is not in the Greek text, but is implied.
[15:34] 146 tc A few
[15:35] 147 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:35] 148 sn This is a parenthetical note by the author.
[15:35] 149 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[19:1] 150 tn Grk “It happened that while.” 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.
[19:1] 151 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[19:1] 153 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”
[19:1] 154 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:1] 155 tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[19:1] 156 tn The word “there” is not in the Greek text but is implied.
[19:2] 157 tn The participle πιστεύσαντες (pisteusante") is taken temporally.
[19:2] 158 tn Grk “they [said] to him” (the word “said” is implied in the Greek text).
[19:2] 159 tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.
[19:3] 160 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[19:3] 161 tn Grk “they said.”
[19:4] 162 sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).
[19:6] 164 sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.
[19:6] 165 tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
[19:6] 166 tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.
