Kisah Para Rasul 1:4

1:4 While he was with them, ¹  he declared, ²  “Do not leave Jerusalem, ³  but wait there ⁴  for what my ⁵  Father promised, ⁶  which you heard about from me. ⁷ 

Kisah Para Rasul 7:44

7:44 Our ancestors ⁸  had the tabernacle ⁹  of testimony in the wilderness, ¹⁰  just as God ¹¹  who spoke to Moses ordered him ¹²  to make it according to the design he had seen.

Kisah Para Rasul 12:8

12:8 The angel said to him, “Fasten your belt ¹³  and put on your sandals.” Peter ¹⁴  did so. Then the angel ¹⁵  said to him, “Put on your cloak ¹⁶  and follow me.”

Kisah Para Rasul 16:36

16:36 The jailer reported these words to Paul, saying, ¹⁷  “The magistrates have sent orders ¹⁸  to release you. So come out now and go in peace.” ¹⁹ 

Kisah Para Rasul 17:7

17:7 and ²⁰  Jason has welcomed them as guests! They ²¹  are all acting against Caesar’s ²²  decrees, saying there is another king named ²³  Jesus!” ²⁴ 

Kisah Para Rasul 21:33

21:33 Then the commanding officer ²⁵  came up and arrested ²⁶  him and ordered him to be tied up with two chains; ²⁷  he ²⁸  then asked who he was and what ²⁹  he had done.

Kisah Para Rasul 22:29

22:29 Then those who were about to interrogate him stayed away ³⁰  from him, and the commanding officer ³¹  was frightened when he realized that Paul ³²  was ³³  a Roman citizen ³⁴  and that he had had him tied up. ³⁵ 

Kisah Para Rasul 23:30

23:30 When I was informed ³⁶  there would be a plot ³⁷  against this man, I sent him to you at once, also ordering his accusers to state their charges ³⁸  against him before you.

Kisah Para Rasul 23:35

23:35 he said, “I will give you a hearing ³⁹  when your accusers arrive too.” Then ⁴⁰  he ordered that Paul ⁴¹  be kept under guard in Herod’s palace. ⁴² 

Kisah Para Rasul 24:23

24:23 He ordered the centurion ⁴³  to guard Paul, ⁴⁴  but to let him have some freedom, ⁴⁵  and not to prevent any of his friends ⁴⁶  from meeting his needs. ⁴⁷ 

Kisah Para Rasul 25:6

25:6 After Festus ⁴⁸  had stayed ⁴⁹  not more than eight or ten days among them, he went down to Caesarea, ⁵⁰  and the next day he sat ⁵¹  on the judgment seat ⁵²  and ordered Paul to be brought.

Kisah Para Rasul 25:17

25:17 So after they came back here with me, ⁵³  I did not postpone the case, ⁵⁴  but the next day I sat ⁵⁵  on the judgment seat ⁵⁶  and ordered the man to be brought.

Kisah Para Rasul 25:21

25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ⁵⁷  I ordered him to be kept under guard until I could send him to Caesar.” ⁵⁸ 

[1:4]  ¹ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ² tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ⁴ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ⁵ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁶ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ⁷ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[7:44]  ⁸ tn Or “forefathers”; Grk “fathers.”

[7:44]  ⁹ tn Or “tent.”

[7:44]  sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.

[7:44]  ¹⁰ tn Or “desert.”

[7:44]  ¹¹ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ¹² 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.

[12:8]  ¹³ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ¹⁴ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ¹⁵ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ¹⁶ tn Or “outer garment.”

[16:36]  ¹⁷ tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.

[16:36]  ¹⁸ tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[16:36]  ¹⁹ tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[17:7]  ²⁰ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ²¹ tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ²² tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ²³ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ²⁴ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[21:33]  ²⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33]  ²⁶ tn Grk “seized.”

[21:33]  ²⁷ tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33]  ²⁸ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

[21:33]  ²⁹ tn Grk “and what it is”; this has been simplified to “what.”

[22:29]  ³⁰ 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]  ³¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:29]  ³² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:29]  ³³ 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]  ³⁴ tn The word “citizen” is supplied here for emphasis and clarity.

[22:29]  ³⁵ 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.

[23:30]  ³⁶ tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30]  ³⁷ tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

[23:30]  ³⁸ tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.

[23:35]  ³⁹ tn Or “I will hear your case.” BDAG 231 s.v. διακούω has “as legal t.t. give someone an opportunity to be heard in court, give someone (τινός) a hearing Ac 23:35”; L&N 56.13 has “to give a judicial hearing in a legal matter – ‘to hear a case, to provide a legal hearing, to hear a case in court.’”

[23:35]  ⁴⁰ tn Grk “ordering.” The participle κελεύσας (keleusas) has been translated as a finite verb and a new sentence begun here due to the length and complexity of the Greek sentence. “Then” has also been supplied to indicate the logical and temporal sequence.

[23:35]  ⁴¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:35]  ⁴² sn Herod’s palace (Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of a.d. 56-57.

[24:23]  ⁴³ sn See the note on the word centurion in 10:1.

[24:23]  ⁴⁴ tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ⁴⁵ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ⁴⁶ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ⁴⁷ tn Grk “from serving him.”

[25:6]  ⁴⁸ tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.

[25:6]  ⁴⁹ tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.

[25:6]  ⁵⁰ 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.

[25:6]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:6]  ⁵¹ tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:6]  ⁵² 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 bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:6]  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.

[25:17]  ⁵³ tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”

[25:17]  ⁵⁴ tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ⁵⁵ tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ⁵⁶ 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.

[25:17]  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.

[25:21]  ⁵⁷ 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).” It was a translation into Greek of the Latin “Augustus.”

[25:21]  ⁵⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).