Kisah Para Rasul 9:38

9:38 Because Lydda ¹  was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” ² 

Kisah Para Rasul 10:32

10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, ³  by the sea.’

Kisah Para Rasul 11:17

11:17 Therefore if God ⁴  gave them the same gift ⁵  as he also gave us after believing ⁶  in the Lord Jesus Christ, ⁷  who was I to hinder ⁸  God?”

Kisah Para Rasul 15:20

15:20 but that we should write them a letter ⁹  telling them to abstain ¹⁰  from things defiled ¹¹  by idols and from sexual immorality and from what has been strangled ¹²  and from blood.

Kisah Para Rasul 18:21

18:21 but said farewell to ¹³  them and added, ¹⁴  “I will come back ¹⁵  to you again if God wills.” ¹⁶  Then ¹⁷  he set sail from Ephesus,

Kisah Para Rasul 21:20

21:20 When they heard this, they praised ¹⁸  God. Then they said to him, “You see, brother, how many thousands of Jews ¹⁹  there are who have believed, and they are all ardent observers ²⁰  of the law. ²¹ 

Kisah Para Rasul 22:29

22:29 Then those who were about to interrogate him stayed away ²²  from him, and the commanding officer ²³  was frightened when he realized that Paul ²⁴  was ²⁵  a Roman citizen ²⁶  and that he had had him tied up. ²⁷ 

[9:38]  ¹ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ² tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[10:32]  ³ tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname.

[11:17]  ⁴ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ⁵ sn That is, the same gift of the Holy Spirit.

[11:17]  ⁶ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ⁸ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[15:20]  ⁹ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ¹⁰ tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).

[15:20]  sn Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14-11:1.

[15:20]  ¹¹ tn Or “polluted.”

[15:20]  ¹² 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 following provision in Acts 15:20, and from blood).

[18:21]  ¹³ tn Or “but took leave of.”

[18:21]  ¹⁴ tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.

[18:21]  ¹⁵ tn Or “will return.”

[18:21]  ¹⁶ tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.

[18:21]  ¹⁷ tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.

[21:20]  ¹⁸ tn Or “glorified.”

[21:20]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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).

[22:29]  ²² tn BDAG 158 s.v. ἀφίστημι 2.b has “keep away…ἀπό τινος… Lk 4:13; Ac 5:38; 2 Cor 12:8…cp. Ac 22:29.” In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.

[22:29]  ²³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29]  ²⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29]  ²⁵ tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.

[22:29]  ²⁶ tn The word “citizen” is supplied here for emphasis and clarity.

[22:29]  ²⁷ sn Had him tied up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.