Kisah Para Rasul 5:26

5:26 Then the commander ¹  of the temple guard ²  went with the officers ³  and brought the apostles ⁴  without the use of force ⁵  (for they were afraid of being stoned by the people). ⁶ 

Kisah Para Rasul 9:26

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ⁷  he attempted to associate ⁸  with the disciples, and they were all afraid of him, because they did not believe ⁹  that he was a disciple.

Kisah Para Rasul 9:41

9:41 He gave ¹⁰  her his hand and helped her get up. Then he called ¹¹  the saints and widows and presented her alive.

Kisah Para Rasul 15:17

15:17 so that the rest of humanity ¹²  may seek the Lord,

namely, ¹³  all the Gentiles ¹⁴  I have called to be my own,’ ¹⁵  says the Lord, ¹⁶  who makes these things

Kisah Para Rasul 16:17

16:17 She followed behind Paul and us and kept crying out, ¹⁷  “These men are servants ¹⁸  of the Most High God, who are proclaiming to you the way ¹⁹  of salvation.” ²⁰ 

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ²¹  as he customarily did, and on three Sabbath days he addressed ²²  them from the scriptures,

Kisah Para Rasul 18:10

18:10 because I am with you, and no one will assault ²³  you to harm ²⁴  you, because I have many people in this city.”

Kisah Para Rasul 21:7

21:7 We continued the voyage from Tyre ²⁵  and arrived at Ptolemais, ²⁶  and when we had greeted the brothers, we stayed with them for one day.

Kisah Para Rasul 22:11

22:11 Since I could not see because of ²⁷  the brilliance ²⁸  of that light, I came to Damascus led by the hand of ²⁹  those who were with me.

Kisah Para Rasul 23:14

23:14 They ³⁰  went ³¹  to the chief priests ³²  and the elders and said, “We have bound ourselves with a solemn oath ³³  not to partake ³⁴  of anything until we have killed Paul.

Kisah Para Rasul 28:19

28:19 But when the Jews objected, ³⁵  I was forced to appeal to Caesar ³⁶  – not that I had some charge to bring ³⁷  against my own people. ³⁸ 

[5:26]  ¹ tn Or “captain.”

[5:26]  ² 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]  ³ 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]  ⁴ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

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

[5:26]  ⁶ 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.

[9:26]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ⁸ tn Or “join.”

[9:26]  ⁹ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[9:41]  ¹⁰ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ¹¹ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[15:17]  ¹² tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ¹³ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ¹⁴ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.

[15:17]  ¹⁵ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ¹⁶ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[16:17]  ¹⁷ tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.

[16:17]  ¹⁸ tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”

[16:17]  ¹⁹ tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.

[16:17]  ²⁰ sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.

[17:2]  ²¹ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ²² tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:10]  ²³ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ²⁴ tn Or “injure.”

[21:7]  ²⁵ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ²⁶ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[22:11]  ²⁷ tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”

[22:11]  ²⁸ tn Or “brightness”; Grk “glory.”

[22:11]  ²⁹ tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”

[23:14]  ³⁰ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ³¹ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ³² sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ³³ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ³⁴ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[28:19]  ³⁵ tn That is, objected to my release.

[28:19]  ³⁶ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:19]  ³⁷ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[28:19]  ³⁸ tn Or “my own nation.”