Kisah Para Rasul 2:5

2:5 Now there were devout Jews ¹  from every nation under heaven residing in Jerusalem. ² 

Kisah Para Rasul 3:14

3:14 But you rejected ³  the Holy and Righteous One and asked that a man who was a murderer be released to you.

Kisah Para Rasul 3:17

3:17 And now, brothers, I know you acted in ignorance, ⁴  as your rulers did too.

Kisah Para Rasul 5:35

5:35 Then he said to the council, ⁵  “Men of Israel, ⁶  pay close attention to ⁷  what you are about to do to these men.

Kisah Para Rasul 7:23

7:23 But when he was about forty years old, it entered his mind ⁸  to visit his fellow countrymen ⁹  the Israelites. ¹⁰ 

Kisah Para Rasul 9:7

9:7 (Now the men ¹¹  who were traveling with him stood there speechless, ¹²  because they heard the voice but saw no one.) ¹³ 

Kisah Para Rasul 9:30

9:30 When the brothers found out about this, they brought him down to Caesarea ¹⁴  and sent him away to Tarsus.

Kisah Para Rasul 10:19

10:19 While Peter was still thinking seriously about ¹⁵  the vision, the Spirit said to him, “Look! Three men are looking for you.

Kisah Para Rasul 11:3

11:3 saying, “You went to ¹⁶  uncircumcised men and shared a meal with ¹⁷  them.”

Kisah Para Rasul 13:33

13:33 that this promise ¹⁸  God has fulfilled to us, their children, by raising ¹⁹  Jesus, as also it is written in the second psalm, ‘You are my Son; ²⁰  today I have fathered you.’ ²¹ 

Kisah Para Rasul 14:2

14:2 But the Jews who refused to believe ²²  stirred up the Gentiles and poisoned their minds ²³  against the brothers.

Kisah Para Rasul 15:13

15:13 After they stopped speaking, ²⁴  James replied, ²⁵  “Brothers, listen to me.

Kisah Para Rasul 15:32-33

15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. ²⁶  15:33 After ²⁷  they had spent some time there, ²⁸  they were sent off in peace by the brothers to those who had sent them.

Kisah Para Rasul 15:40

15:40 but Paul chose Silas and set out, commended ²⁹  to the grace of the Lord by the brothers and sisters. ³⁰ 

Kisah Para Rasul 16:40

16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then ³¹  departed.

Kisah Para Rasul 17:14

17:14 Then the brothers sent Paul away to the coast ³²  at once, but Silas and Timothy remained in Berea. ³³ 

Kisah Para Rasul 19:37

19:37 For you have brought these men here who are neither temple robbers ³⁴  nor blasphemers of our goddess. ³⁵ 

Kisah Para Rasul 27:25

27:25 Therefore keep up your courage, men, for I have faith in God ³⁶  that it will be just as I have been told.

[2:5]  ¹ tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

[2:5]  ² tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

[2:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:14]  ³ tn Or “denied,” “disowned.”

[3:17]  ⁴ sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”

[5:35]  ⁵ tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ⁶ 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, it is highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.

[5:35]  ⁷ tn Or “men, be careful.”

[7:23]  ⁸ tn Grk “heart.”

[7:23]  ⁹ tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

[7:23]  ¹⁰ tn Grk “the sons of Israel.”

[9:7]  ¹¹ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ¹² tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ¹³ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:30]  ¹⁴ 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.

[9:30]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:19]  ¹⁵ tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).

[11:3]  ¹⁶ tn Or “You were a guest in the home of” (according to L&N 23.12).

[11:3]  ¹⁷ tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.

[13:33]  ¹⁸ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

[13:33]  ¹⁹ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

[13:33]  ²⁰ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ²¹ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:33]  sn A quotation from Ps 2:7.

[14:2]  ²² tn Or “who would not believe.”

[14:2]  ²³ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[15:13]  ²⁴ tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  ²⁵ tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[15:32]  ²⁶ tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.

[15:33]  ²⁷ tn Grk “And after.” 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.

[15:33]  ²⁸ tn The word “there” is not in the Greek text, but is implied.

[15:40]  ²⁹ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.

[15:40]  ³⁰ tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.

[16:40]  ³¹ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:14]  ³² tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ³³ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[19:37]  ³⁴ tn Or perhaps, “desecrators of temples.”

[19:37]  ³⁵ sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.

[27:25]  ³⁶ tn BDAG 817 s.v. πιστεύω 1.c states, “w. pers. and thing added π. τινί τι believe someone with regard to someth….W. dat. of pers. and ὅτι foll…. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρί J 14:11a. Cp. 4:21; Ac 27:25.”