Kisah Para Rasul 2:29

2:29 “Brothers, ¹  I can speak confidently ²  to you about our forefather ³  David, that he both died and was buried, and his tomb is with us to this day.

Kisah Para Rasul 7:2

7:2 So he replied, ⁴  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ⁵  Abraham when he was in Mesopotamia, before he settled in Haran,

Kisah Para Rasul 8:34

8:34 Then the eunuch said ⁶  to Philip, “Please tell me, ⁷  who is the prophet saying this about – himself or someone else?” ⁸ 

Kisah Para Rasul 13:8

13:8 But the magician Elymas ⁹  (for that is the way his name is translated) ¹⁰  opposed them, trying to turn the proconsul ¹¹  away from the faith.

Kisah Para Rasul 13:16

13:16 So Paul stood up, ¹²  gestured ¹³  with his hand and said,

“Men of Israel, ¹⁴  and you Gentiles who fear God, ¹⁵  listen:

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ¹⁶  entered ¹⁷  the synagogue ¹⁸  and spoke out fearlessly ¹⁹  for three months, addressing ²⁰  and convincing ²¹  them about the kingdom of God. ²² 

Kisah Para Rasul 19:33

19:33 Some of the crowd concluded ²³  it was about ²⁴  Alexander because the Jews had pushed him to the front. ²⁵  Alexander, gesturing ²⁶  with his hand, was wanting to make a defense ²⁷  before the public assembly. ²⁸ 

Kisah Para Rasul 27:30

27:30 Then when the sailors tried to escape from the ship and were lowering the ship’s boat into the sea, pretending ²⁹  that they were going to put out anchors from the bow,

Kisah Para Rasul 27:40

27:40 So they slipped ³⁰  the anchors ³¹  and left them in the sea, at the same time loosening the linkage ³²  that bound the steering oars ³³  together. Then they hoisted ³⁴  the foresail ³⁵  to the wind and steered toward ³⁶  the beach.

Kisah Para Rasul 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ³⁷  with complete boldness ³⁸  and without restriction. ³⁹ 

[2:29]  ¹ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ² sn Peter’s certainty is based on well-known facts.

[2:29]  ³ tn Or “about our noted ancestor,” “about the patriarch.”

[7:2]  ⁴ tn Grk “said.”

[7:2]  ⁵ tn Or “ancestor”; Grk “father.”

[8:34]  ⁶ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ⁷ tn Grk “I beg you,” “I ask you.”

[8:34]  ⁸ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[13:8]  ⁹ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ¹⁰ sn A parenthetical note by the author.

[13:8]  ¹¹ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:16]  ¹² tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ¹³ tn Or “motioned.”

[13:16]  ¹⁴ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ¹⁵ tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[19:8]  ¹⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ¹⁷ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ¹⁸ sn See the note on synagogue in 6:9.

[19:8]  ¹⁹ tn Or “boldly.”

[19:8]  ²⁰ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8]  ²¹ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ²² sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:33]  ²³ tn Or “Some of the crowd gave instructions to.”

[19:33]  ²⁴ tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

[19:33]  ²⁵ tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33]  ²⁶ tn Or “motioning.”

[19:33]  ²⁷ sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

[19:33]  ²⁸ tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[27:30]  ²⁹ tn BDAG 889 s.v. πρόφασις 2 states, “προφάσει ὡς under the pretext that, pretending that…Ac 27:30.” In other words, some of the sailors gave up hope that such efforts would work and instead attempted to escape while pretending to help.

[27:40]  ³⁰ tn That is, released. Grk “slipping…leaving.” The participles περιελόντες (perielonte") and εἴων (eiwn) have been translated as finite verbs due to requirements of contemporary English style.

[27:40]  ³¹ tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).

[27:40]  ³² tn Grk “bands”; possibly “ropes.”

[27:40]  ³³ tn Or “rudders.”

[27:40]  ³⁴ tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.

[27:40]  ³⁵ tn Grk “sail”; probably a reference to the foresail.

[27:40]  ³⁶ tn BDAG 533 s.v. κατέχω 7 states, “hold course, nautical t.t., intr….κατεῖχον εἰς τὸν αἰγιαλόν they headed for the beach Ac 27:40.”

[28:31]  ³⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ³⁸ tn Or “openness.”

[28:31]  ³⁹ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.