Kisah Para Rasul 3:12-13

3:12 When Peter saw this, he declared to the people, “Men of Israel, ¹  why are you amazed at this? Why ²  do you stare at us as if we had made this man ³  walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, ⁴  the God of our forefathers, ⁵  has glorified ⁶  his servant ⁷  Jesus, whom you handed over and rejected ⁸  in the presence of Pilate after he had decided ⁹  to release him.

Kisah Para Rasul 8:27

8:27 So ¹⁰  he got up ¹¹  and went. There ¹²  he met ¹³  an Ethiopian eunuch, ¹⁴  a court official of Candace, ¹⁵  queen of the Ethiopians, who was in charge of all her treasury. He ¹⁶  had come to Jerusalem to worship, ¹⁷ 

Kisah Para Rasul 13:25

13:25 But while John was completing his mission, ¹⁸  he said repeatedly, ¹⁹  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ²⁰ 

Kisah Para Rasul 14:19

14:19 But Jews came from Antioch ²¹  and Iconium, ²²  and after winning ²³  the crowds over, they stoned ²⁴  Paul and dragged him out of the city, presuming him to be dead.

Kisah Para Rasul 15:3

15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ²⁵  and Samaria, they were relating at length ²⁶  the conversion of the Gentiles and bringing great joy ²⁷  to all the brothers.

Kisah Para Rasul 18:25

18:25 He had been instructed in ²⁸  the way of the Lord, and with great enthusiasm ²⁹  he spoke and taught accurately the facts ³⁰  about Jesus, although he knew ³¹  only the baptism of John.

Kisah Para Rasul 24:2

24:2 When Paul ³²  had been summoned, Tertullus began to accuse him, ³³  saying, “We have experienced a lengthy time ³⁴  of peace through your rule, ³⁵  and reforms ³⁶  are being made in this nation ³⁷  through your foresight. ³⁸ 

Kisah Para Rasul 27:7

27:7 We sailed slowly ³⁹  for many days and arrived with difficulty off Cnidus. ⁴⁰  Because the wind prevented us from going any farther, ⁴¹  we sailed under the lee ⁴²  of Crete off Salmone. ⁴³ 

Kisah Para Rasul 28:4

28:4 When the local people ⁴⁴  saw the creature hanging from Paul’s ⁴⁵  hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself ⁴⁶  has not allowed him to live!” ⁴⁷ 

[3:12]  ¹ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ² tn Grk “or why.”

[3:12]  ³ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:13]  ⁴ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ⁵ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ⁶ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁷ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ⁸ tn Or “denied,” “disowned.”

[3:13]  ⁹ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[8:27]  ¹⁰ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ¹¹ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ¹² tn Grk “And there.” 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.

[8:27]  ¹³ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ¹⁴ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ¹⁵ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

[8:27]  sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century a.d.). Classical writers refer to several queens of Meroe in the 1st century b.c. and 1st century a.d. who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled a.d. 25-41.

[8:27]  ¹⁶ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ¹⁷ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[13:25]  ¹⁸ tn Or “task.”

[13:25]  ¹⁹ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ²⁰ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[14:19]  ²¹ 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]  ²² 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]  ²³ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ²⁴ 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.

[15:3]  ²⁵ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ²⁶ tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  ²⁷ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[18:25]  ²⁸ tn Or “had been taught.”

[18:25]  ²⁹ tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ³⁰ tn Grk “the things.”

[18:25]  ³¹ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[24:2]  ³² tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ³³ tn Or “began to bring charges, saying.”

[24:2]  ³⁴ tn Grk “experienced much peace.”

[24:2]  ³⁵ tn Grk “through you” (“rule” is implied).

[24:2]  ³⁶ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ³⁷ tn Or “being made for this people.”

[24:2]  ³⁸ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[27:7]  ³⁹ tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.

[27:7]  ⁴⁰ sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.

[27:7]  ⁴¹ tn This genitive absolute construction with προσεῶντος (prosewnto") has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mh prosewnto" Jhma" tou anemou) as “the wind would not let us go any farther.”

[27:7]  ⁴² tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”

[27:7]  ⁴³ sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.

[28:4]  ⁴⁴ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:4]  ⁴⁵ tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

[28:4]  ⁴⁶ tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.

[28:4]  ⁴⁷ sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.