Kisah Para Rasul 16:4

16:4 As they went through the towns, ¹  they passed on ²  the decrees that had been decided on by the apostles and elders in Jerusalem ³  for the Gentile believers ⁴  to obey. ⁵ 

Kisah Para Rasul 17:26

17:26 From one man ⁶  he made every nation of the human race ⁷  to inhabit the entire earth, ⁸  determining their set times ⁹  and the fixed limits of the places where they would live, ¹⁰ 

Kisah Para Rasul 9:34

9:34 Peter ¹¹  said to him, “Aeneas, Jesus the Christ ¹²  heals you. Get up and make your own bed!” ¹³  And immediately he got up.

Kisah Para Rasul 15:20

15:20 but that we should write them a letter ¹⁴  telling them to abstain ¹⁵  from things defiled ¹⁶  by idols and from sexual immorality and from what has been strangled ¹⁷  and from blood.

Kisah Para Rasul 11:4

11:4 But Peter began and explained it to them point by point, ¹⁸  saying,

Kisah Para Rasul 18:23

18:23 After he spent ¹⁹  some time there, Paul left and went through the region of Galatia ²⁰  and Phrygia, ²¹  strengthening all the disciples.

Kisah Para Rasul 11:2

11:2 So when Peter went up to Jerusalem, ²²  the circumcised believers ²³  took issue with ²⁴  him,

Kisah Para Rasul 14:26

14:26 From there they sailed back to Antioch, ²⁵  where they had been commended ²⁶  to the grace of God for the work they had now completed. ²⁷ 

Kisah Para Rasul 17:7

17:7 and ²⁸  Jason has welcomed them as guests! They ²⁹  are all acting against Caesar’s ³⁰  decrees, saying there is another king named ³¹  Jesus!” ³² 

Kisah Para Rasul 20:13

The Voyage to Miletus

20:13 We went on ahead ³³  to the ship and put out to sea ³⁴  for Assos, ³⁵  intending ³⁶  to take Paul aboard there, for he had arranged it this way. ³⁷  He ³⁸  himself was intending ³⁹  to go there by land. ⁴⁰ 

Kisah Para Rasul 26:5

26:5 They know, ⁴¹  because they have known ⁴²  me from time past, ⁴³  if they are willing to testify, that according to the strictest party ⁴⁴  of our religion, I lived as a Pharisee. ⁴⁵ 

Kisah Para Rasul 7:8

7:8 Then God ⁴⁶  gave Abraham ⁴⁷  the covenant ⁴⁸  of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, ⁴⁹  and Isaac became the father of ⁵⁰  Jacob, and Jacob of the twelve patriarchs. ⁵¹ 

Kisah Para Rasul 21:24

21:24 take them and purify ⁵²  yourself along with them and pay their expenses, ⁵³  so that they may have their heads shaved. ⁵⁴  Then ⁵⁵  everyone will know there is nothing in what they have been told ⁵⁶  about you, but that you yourself live in conformity with ⁵⁷  the law. ⁵⁸ 

[16:4]  ¹ tn Or “cities.”

[16:4]  ² tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ⁴ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ⁵ tn Or “observe” or “follow.”

[17:26]  ⁶ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ⁷ tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ⁸ tn Grk “to live over all the face of the earth.”

[17:26]  ⁹ tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.

[17:26]  ¹⁰ tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[9:34]  ¹¹ tn Grk “And Peter.” 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.

[9:34]  ¹² tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì⁷⁴ א B* C Ψ 33^vid Did^pt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B² E 1739 Ï Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.

[9:34]  tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:34]  ¹³ tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.

[15:20]  ¹⁴ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ¹⁵ 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]  ¹⁶ tn Or “polluted.”

[15:20]  ¹⁷ 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).

[11:4]  ¹⁸ tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.

[18:23]  ¹⁹ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ²⁰ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[18:23]  ²¹ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[11:2]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ²³ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ²⁴ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[14:26]  ²⁵ sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).

[14:26]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[14:26]  ²⁶ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.

[14:26]  ²⁷ tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.

[17:7]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ³¹ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ³² sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[20:13]  ³³ tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:13]  ³⁴ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[20:13]  ³⁵ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:13]  ³⁶ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ³⁷ tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”

[20:13]  ³⁸ tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”

[20:13]  ³⁹ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ⁴⁰ tn Or “there on foot.”

[26:5]  ⁴¹ tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.

[26:5]  ⁴² tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.

[26:5]  ⁴³ tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”

[26:5]  ⁴⁴ tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.

[26:5]  ⁴⁵ sn See the note on Pharisee in 5:34.

[7:8]  ⁴⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:8]  ⁴⁷ tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

[7:8]  ⁴⁸ sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.

[7:8]  ⁴⁹ tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.

[7:8]  ⁵⁰ tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.

[7:8]  ⁵¹ sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).

[21:24]  ⁵² sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  ⁵³ tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ⁵⁴ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24]  sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).

[21:24]  ⁵⁵ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:24]  ⁵⁶ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ⁵⁷ tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  ⁵⁸ sn The law refers to the law of Moses.