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 7:3

7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ ⁵ 

Kisah Para Rasul 7:6

7:6 But God spoke as follows: ‘Your ⁶  descendants will be foreigners ⁷  in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. ⁸ 

Kisah Para Rasul 19:21

A Riot in Ephesus

19:21 Now after all these things had taken place, ⁹  Paul resolved ¹⁰  to go to Jerusalem, ¹¹  passing through Macedonia ¹²  and Achaia. ¹³  He said, ¹⁴  “After I have been there, I must also see Rome.” ¹⁵ 

Kisah Para Rasul 20:24

20:24 But I do not consider my life ¹⁶  worth anything ¹⁷  to myself, so that ¹⁸  I may finish my task ¹⁹  and the ministry that I received from the Lord Jesus, to testify to the good news ²⁰  of God’s grace.

Kisah Para Rasul 25:26

25:26 But I have nothing definite ²¹  to write to my lord ²²  about him. ²³  Therefore I have brought him before you all, and especially before you, King Agrippa, ²⁴  so that after this preliminary hearing ²⁵  I may have something to write.

Kisah Para Rasul 28:6

28:6 But they were expecting that he was going to swell up ²⁶  or suddenly drop dead. So after they had waited ²⁷  a long time and had seen ²⁸  nothing unusual happen ²⁹  to him, they changed their minds ³⁰  and said he was a god. ³¹ 

[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.

[7:3]  ⁵ sn A quotation from Gen 12:1.

[7:6]  ⁶ tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

[7:6]  ⁷ tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  ⁸ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

[19:21]  ⁹ tn Grk “all these things had been fulfilled.”

[19:21]  ¹⁰ tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ¹² sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ¹³ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ¹⁴ tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21]  ¹⁵ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:21]  map For location see JP4 A1.

[20:24]  ¹⁶ tn Grk “soul.”

[20:24]  ¹⁷ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ¹⁸ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ¹⁹ tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ²⁰ tn Or “to the gospel.”

[25:26]  ²¹ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ²² sn To my lord means “to His Majesty the Emperor.”

[25:26]  ²³ 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]  ²⁴ sn See the note on King Agrippa in 25:13.

[25:26]  ²⁵ 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.

[28:6]  ²⁶ tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

[28:6]  ²⁷ tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ²⁸ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ²⁹ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ³⁰ tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ³¹ sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.