Kisah Para Rasul 16:1

Timothy Joins Paul and Silas

16:1 He also came to Derbe ¹  and to Lystra. ²  A disciple ³  named Timothy was there, the son of a Jewish woman who was a believer, ⁴  but whose father was a Greek. ⁵ 

Kisah Para Rasul 22:22

The Roman Commander Questions Paul

22:22 The crowd ⁶  was listening to him until he said this. ⁷  Then ⁸  they raised their voices and shouted, ⁹  “Away with this man ¹⁰  from the earth! For he should not be allowed to live!” ¹¹ 

Kisah Para Rasul 23:11

23:11 The following night the Lord ¹²  stood near ¹³  Paul ¹⁴  and said, “Have courage, ¹⁵  for just as you have testified about me in Jerusalem, ¹⁶  so you must also testify in Rome.” ¹⁷ 

Kisah Para Rasul 21:34

21:34 But some in the crowd shouted one thing, and others something else, ¹⁸  and when the commanding officer ¹⁹  was unable ²⁰  to find out the truth ²¹  because of the disturbance, ²²  he ordered Paul ²³  to be brought into the barracks. ²⁴ 

Kisah Para Rasul 24:25

24:25 While Paul ²⁵  was discussing ²⁶  righteousness, self-control, ²⁷  and the coming judgment, Felix ²⁸  became ²⁹  frightened and said, “Go away for now, and when I have an opportunity, ³⁰  I will send for you.”

Kisah Para Rasul 28:6

28:6 But they were expecting that he was going to swell up ³¹  or suddenly drop dead. So after they had waited ³²  a long time and had seen ³³  nothing unusual happen ³⁴  to him, they changed their minds ³⁵  and said he was a god. ³⁶ 

Kisah Para Rasul 28:17

Paul Addresses the Jewish Community in Rome

28:17 After three days ³⁷  Paul ³⁸  called the local Jewish leaders ³⁹  together. When they had assembled, he said to them, “Brothers, ⁴⁰  although I had done ⁴¹  nothing against our people or the customs of our ancestors, ⁴²  from Jerusalem ⁴³  I was handed over as a prisoner to the Romans. ⁴⁴ 

Kisah Para Rasul 27:10

27:10 “Men, I can see the voyage is going to end ⁴⁵  in disaster ⁴⁶  and great loss not only of the cargo and the ship, but also of our lives.” ⁴⁷ 

Kisah Para Rasul 14:18

14:18 Even by saying ⁴⁸  these things, they scarcely persuaded ⁴⁹  the crowds not to offer sacrifice to them.

Kisah Para Rasul 15:39

15:39 They had ⁵⁰  a sharp disagreement, ⁵¹  so that they parted company. Barnabas took along ⁵²  Mark and sailed away to Cyprus, ⁵³ 

Kisah Para Rasul 16:6

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ⁵⁴  and Galatia, ⁵⁵  having been prevented ⁵⁶  by the Holy Spirit from speaking the message ⁵⁷  in the province of Asia. ⁵⁸ 

Kisah Para Rasul 18:3

18:3 and because he worked at the same trade, he stayed with them and worked with them ⁵⁹  (for they were tentmakers ⁶⁰  by trade). ⁶¹ 

Kisah Para Rasul 20:14

20:14 When he met us in Assos, ⁶²  we took him aboard ⁶³  and went to Mitylene. ⁶⁴ 

Kisah Para Rasul 20:17

20:17 From Miletus ⁶⁵  he sent a message ⁶⁶  to Ephesus, telling the elders of the church to come to him. ⁶⁷ 

Kisah Para Rasul 20:38

20:38 especially saddened ⁶⁸  by what ⁶⁹  he had said, that they were not going to see him ⁷⁰  again. Then they accompanied ⁷¹  him to the ship.

Kisah Para Rasul 21:14

21:14 Because he could not be persuaded, ⁷²  we said no more except, ⁷³  “The Lord’s will be done.” ⁷⁴ 

Kisah Para Rasul 21:31

21:31 While they were trying ⁷⁵  to kill him, a report ⁷⁶  was sent up ⁷⁷  to the commanding officer ⁷⁸  of the cohort ⁷⁹  that all Jerusalem was in confusion. ⁸⁰ 

Kisah Para Rasul 28:9

28:9 After this had happened, many of the people on the island who were sick ⁸¹  also came and were healed. ⁸² 

Kisah Para Rasul 14:28

14:28 So they spent ⁸³  considerable ⁸⁴  time with the disciples.

Kisah Para Rasul 18:6

18:6 When they opposed him ⁸⁵  and reviled him, ⁸⁶  he protested by shaking out his clothes ⁸⁷  and said to them, “Your blood ⁸⁸  be on your own heads! I am guiltless! ⁸⁹  From now on I will go to the Gentiles!”

[16:1]  ¹ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ² sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ³ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ⁴ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ⁵ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

[22:22]  ⁶ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ⁷ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ⁸ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ⁹ tn Grk “and said.”

[22:22]  ¹⁰ tn Grk “this one.”

[22:22]  ¹¹ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[23:11]  ¹² sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ¹³ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ¹⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ¹⁵ tn Or “Do not be afraid.”

[23:11]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ¹⁷ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[21:34]  ¹⁸ tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

[21:34]  ¹⁹ tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  ²⁰ tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

[21:34]  ²¹ tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  ²² tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  ²³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  ²⁴ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[24:25]  ²⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[24:25]  ²⁶ tn Or “speaking about.”

[24:25]  ²⁷ tn Grk “and self-control.” This 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.

[24:25]  sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.

[24:25]  ²⁸ sn See the note on Felix in 23:26.

[24:25]  ²⁹ tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.

[24:25]  ³⁰ tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”

[28:6]  ³¹ tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

[28:6]  ³² tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ³³ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ³⁴ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ³⁵ tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ³⁶ sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.

[28:17]  ³⁷ tn Grk “It happened that after three days.” 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.

[28:17]  ³⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:17]  ³⁹ tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”

[28:17]  ⁴⁰ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[28:17]  ⁴¹ tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.

[28:17]  ⁴² tn Or “forefathers”; Grk “fathers.”

[28:17]  sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.

[28:17]  ⁴³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:17]  ⁴⁴ tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”

[27:10]  ⁴⁵ tn Grk “is going to be with disaster.”

[27:10]  ⁴⁶ tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”

[27:10]  ⁴⁷ tn Grk “souls” (here, one’s physical life).

[14:18]  ⁴⁸ tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18]  ⁴⁹ tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.

[15:39]  ⁵⁰ tn Grk “There happened a sharp disagreement.” 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.

[15:39]  ⁵¹ tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

[15:39]  ⁵² tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.

[15:39]  ⁵³ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[16:6]  ⁵⁴ sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ⁵⁵ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[16:6]  ⁵⁶ tn Or “forbidden.”

[16:6]  ⁵⁷ tn Or “word.”

[16:6]  ⁵⁸ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[18:3]  ⁵⁹ tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, hrgazeto) it relates (by implication) to both of them.

[18:3]  ⁶⁰ tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).

[18:3]  ⁶¹ sn This is a parenthetical note by the author.

[20:14]  ⁶² sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:14]  ⁶³ tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:14]  ⁶⁴ sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.

[20:17]  ⁶⁵ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ⁶⁶ tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[20:17]  ⁶⁷ tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”

[20:38]  ⁶⁸ tn Or “pained.”

[20:38]  ⁶⁹ tn Grk “by the word that he had said.”

[20:38]  ⁷⁰ tn Grk “to see his face” (an idiom for seeing someone in person).

[20:38]  ⁷¹ tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”

[21:14]  ⁷² tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

[21:14]  ⁷³ tn Grk “we became silent, saying.”

[21:14]  ⁷⁴ sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.

[21:31]  ⁷⁵ tn Grk “seeking.”

[21:31]  ⁷⁶ tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

[21:31]  ⁷⁷ tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.

[21:31]  ⁷⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[21:31]  ⁷⁹ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

[21:31]  ⁸⁰ tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

[28:9]  ⁸¹ tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”

[28:9]  ⁸² sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.

[14:28]  ⁸³ tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.

[14:28]  ⁸⁴ tn Grk “no little (time)” (an idiom).

[18:6]  ⁸⁵ 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.

[18:6]  ⁸⁶ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ⁸⁷ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”

[18:6]  ⁸⁸ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ⁸⁹ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”