Kisah Para Rasul 22:23

22:23 While they were screaming ¹  and throwing off their cloaks ²  and tossing dust ³  in the air,

Kisah Para Rasul 7:59

7:59 They ⁴  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!”

Kisah Para Rasul 7:58

7:58 When ⁵  they had driven him out of the city, they began to stone him, ⁶  and the witnesses laid their cloaks ⁷  at the feet of a young man named Saul.

Kisah Para Rasul 27:29

27:29 Because they were afraid ⁸  that we would run aground on the rocky coast, ⁹  they threw out ¹⁰  four anchors from the stern and wished ¹¹  for day to appear. ¹² 

Kisah Para Rasul 5:26

5:26 Then the commander ¹³  of the temple guard ¹⁴  went with the officers ¹⁵  and brought the apostles ¹⁶  without the use of force ¹⁷  (for they were afraid of being stoned by the people). ¹⁸ 

Kisah Para Rasul 14:5

14:5 When both the Gentiles and the Jews (together with their rulers) made ¹⁹  an attempt to mistreat ²⁰  them and stone them, ²¹ 

Kisah Para Rasul 14:19

14:19 But Jews came from Antioch ²²  and Iconium, ²³  and after winning ²⁴  the crowds over, they stoned ²⁵  Paul and dragged him out of the city, presuming him to be dead.

Kisah Para Rasul 25:18

25:18 When his accusers stood up, they did not charge ²⁶  him with any of the evil deeds I had suspected. ²⁷ 

Kisah Para Rasul 16:23

16:23 After they had beaten them severely, ²⁸  they threw them into prison and commanded ²⁹  the jailer to guard them securely.

Kisah Para Rasul 25:7

25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, ³⁰  bringing many serious ³¹  charges that they were not able to prove. ³² 

Kisah Para Rasul 5:28

5:28 saying, “We gave ³³  you strict orders ³⁴  not to teach in this name. ³⁵  Look, ³⁶  you have filled Jerusalem ³⁷  with your teaching, and you intend to bring this man’s blood ³⁸  on us!”

Kisah Para Rasul 16:37

16:37 But Paul said to the police officers, ³⁹  “They had us beaten in public ⁴⁰  without a proper trial ⁴¹  – even though we are Roman citizens ⁴²  – and they threw us ⁴³  in prison. And now they want to send us away ⁴⁴  secretly? Absolutely not! They ⁴⁵  themselves must come and escort us out!” ⁴⁶ 

[22:23]  ¹ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  ² tn Or “outer garments.”

[22:23]  sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).

[22:23]  ³ sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.

[7:59]  ⁴ tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:58]  ⁵ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:58]  ⁶ sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.

[7:58]  ⁷ tn Or “outer garments.”

[7:58]  sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[27:29]  ⁸ tn Grk “fearing.” The participle φοβούμενοι (foboumenoi) has been translated as a causal adverbial participle.

[27:29]  ⁹ tn Grk “against a rough [rocky] place.” L&N 79.84 has “φοβούμενοί τε μή που κατὰ τραχεῖς τόποις ἐκπέσωμεν ‘we were afraid that we would run aground on the rocky coast’ Ac 27:29.”

[27:29]  ¹⁰ tn Grk “throwing out…they.” The participle ῥίψαντες (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.

[27:29]  ¹¹ tn BDAG 417 s.v. εὔχομαι 2 states, “wish…τὶ for someth.…Foll. by acc. and inf….Ac 27:29.” The other possible meaning for this term, “pray,” is given in BDAG 417 s.v. 1 and employed by a number of translations (NAB, NRSV, NIV). If this meaning is adopted here, then “prayed for day to come” must be understood metaphorically to mean “prayed that they would live to see the day,” or “prayed that it would soon be day.”

[27:29]  ¹² tn Grk “and wished for day to come about.”

[27:29]  sn And wished for day to appear. The sailors were hoping to hold the ship in place until morning, when they could see what was happening and where they were.

[5:26]  ¹³ tn Or “captain.”

[5:26]  ¹⁴ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ¹⁵ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ¹⁶ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ¹⁷ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ¹⁸ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[14:5]  ¹⁹ tn Grk “So there came about an attempt” 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.

[14:5]  ²⁰ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ²¹ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[14:19]  ²² sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[14:19]  ²³ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).

[14:19]  ²⁴ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ²⁵ tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.

[25:18]  ²⁶ tn Grk “they brought no charge of any of the evil deeds.” BDAG 31 s.v. αἰτία 3.b has “αἰτίαν φέρειν…bring an accusation Ac 25:18.” Since κατήγοροι (kathgoroi, “accusers”) in the previous clause is somewhat redundant with this, “charge” was used instead.

[25:18]  ²⁷ tn Or “I was expecting.”

[16:23]  ²⁸ tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”

[16:23]  ²⁹ tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[25:7]  ³⁰ tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”

[25:7]  ³¹ tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).

[25:7]  ³² tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).

[5:28]  ³³ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ³⁴ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ³⁵ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ³⁶ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ³⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ³⁸ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[16:37]  ³⁹ tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ⁴⁰ tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.

[16:37]  ⁴¹ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ⁴² tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ⁴³ tn The word “us” 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.

[16:37]  ⁴⁴ tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ⁴⁵ tn Grk “But they.”

[16:37]  ⁴⁶ sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.