Kisah Para Rasul 4:13

4:13 When they saw the boldness ¹  of Peter and John, and discovered ²  that they were uneducated ³  and ordinary ⁴  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 5:28

5:28 saying, “We gave ⁵  you strict orders ⁶  not to teach in this name. ⁷  Look, ⁸  you have filled Jerusalem ⁹  with your teaching, and you intend to bring this man’s blood ¹⁰  on us!”

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ¹¹  not persecute? ¹²  They ¹³  killed those who foretold long ago the coming of the Righteous One, ¹⁴  whose betrayers and murderers you have now become! ¹⁵ 

Kisah Para Rasul 11:5

11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ¹⁶  an object something like a large sheet descending, ¹⁷  being let down from heaven ¹⁸  by its four corners, and it came to me.

Kisah Para Rasul 11:19

Activity in the Church at Antioch

11:19 Now those who had been scattered because of the persecution that took place over Stephen ¹⁹  went as far as ²⁰  Phoenicia, ²¹  Cyprus, ²²  and Antioch, ²³  speaking the message ²⁴  to no one but Jews.

Kisah Para Rasul 12:7

12:7 Suddenly ²⁵  an angel of the Lord ²⁶  appeared, and a light shone in the prison cell. He struck ²⁷  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ²⁸  wrists. ²⁹ 

Kisah Para Rasul 12:10

12:10 After they had passed the first and second guards, ³⁰  they came to the iron ³¹  gate leading into the city. It ³²  opened for them by itself, ³³  and they went outside and walked down one narrow street, ³⁴  when at once the angel left him.

Kisah Para Rasul 13:43

13:43 When the meeting of the synagogue ³⁵  had broken up, ³⁶  many of the Jews and God-fearing proselytes ³⁷  followed Paul and Barnabas, who were speaking with them and were persuading ³⁸  them ³⁹  to continue ⁴⁰  in the grace of God.

Kisah Para Rasul 14:3

14:3 So they stayed there ⁴¹  for a considerable time, speaking out courageously for the Lord, who testified ⁴²  to the message ⁴³  of his grace, granting miraculous signs ⁴⁴  and wonders to be performed through their hands.

Kisah Para Rasul 15:20

15:20 but that we should write them a letter ⁴⁵  telling them to abstain ⁴⁶  from things defiled ⁴⁷  by idols and from sexual immorality and from what has been strangled ⁴⁸  and from blood.

Kisah Para Rasul 15:29

15:29 that you abstain from meat that has been sacrificed to idols ⁴⁹  and from blood and from what has been strangled ⁵⁰  and from sexual immorality. ⁵¹  If you keep yourselves from doing these things, ⁵²  you will do well. Farewell. ⁵³ 

Kisah Para Rasul 24:14

24:14 But I confess this to you, that I worship ⁵⁴  the God of our ancestors ⁵⁵  according to the Way (which they call a sect), believing everything that is according to the law ⁵⁶  and that is written in the prophets.

Kisah Para Rasul 25:26

25:26 But I have nothing definite ⁵⁷  to write to my lord ⁵⁸  about him. ⁵⁹  Therefore I have brought him before you all, and especially before you, King Agrippa, ⁶⁰  so that after this preliminary hearing ⁶¹  I may have something to write.

Kisah Para Rasul 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ⁶²  and to the Gentiles, that they should repent and turn to God, ⁶³  performing deeds consistent with ⁶⁴  repentance.

[4:13]  ¹ tn Or “courage.”

[4:13]  ² tn Or “and found out.”

[4:13]  ³ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ⁴ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[5:28]  ⁵ 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]  ⁶ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ⁷ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ⁸ 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]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ¹⁰ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[7:52]  ¹¹ tn Or “forefathers”; Grk “fathers.”

[7:52]  ¹² sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ¹³ tn Grk “And they.” 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.

[7:52]  ¹⁴ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ¹⁵ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[11:5]  ¹⁶ tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.

[11:5]  ¹⁷ tn Or “coming down.”

[11:5]  ¹⁸ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[11:19]  ¹⁹ sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

[11:19]  ²⁰ tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.

[11:19]  ²¹ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

[11:19]  ²² tn Grk “and Cyprus,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:19]  sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:19]  ²³ sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.

[11:19]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[11:19]  ²⁴ tn Grk “word.”

[12:7]  ²⁵ tn Grk “And behold.” 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. The interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.

[12:7]  ²⁶ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ²⁷ tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.

[12:7]  ²⁸ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ²⁹ tn Grk “the hands,” but the wrist was considered a part of the hand.

[12:10]  ³⁰ tn Or perhaps, “guard posts.”

[12:10]  ³¹ sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).

[12:10]  ³² tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[12:10]  ³³ tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ³⁴ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[13:43]  ³⁵ sn See the note on synagogue in 6:9.

[13:43]  ³⁶ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ³⁷ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ³⁸ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ³⁹ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ⁴⁰ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[14:3]  ⁴¹ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ⁴² sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ⁴³ tn Grk “word.”

[14:3]  ⁴⁴ tn Here the context indicates the miraculous nature of the signs mentioned.

[15:20]  ⁴⁵ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ⁴⁶ 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]  ⁴⁷ tn Or “polluted.”

[15:20]  ⁴⁸ 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).

[15:29]  ⁴⁹ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  ⁵⁰ tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  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 preceding provision in this verse, and from blood).

[15:29]  ⁵¹ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  ⁵² tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  ⁵³ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[24:14]  ⁵⁴ tn Or “serve.”

[24:14]  ⁵⁵ tn Or “forefathers”; Grk “fathers.”

[24:14]  ⁵⁶ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[25:26]  ⁵⁷ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ⁵⁸ sn To my lord means “to His Majesty the Emperor.”

[25:26]  ⁵⁹ tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.

[25:26]  ⁶⁰ sn See the note on King Agrippa in 25:13.

[25:26]  ⁶¹ tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.

[26:20]  ⁶² tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ⁶³ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ⁶⁴ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.