Kisah Para Rasul 5:28

5:28 saying, “We gave ¹  you strict orders ²  not to teach in this name. ³  Look, ⁴  you have filled Jerusalem ⁵  with your teaching, and you intend to bring this man’s blood ⁶  on us!”

Kisah Para Rasul 5:36

5:36 For some time ago ⁷  Theudas rose up, claiming to be somebody, and about four hundred men joined him. He ⁸  was killed, and all who followed him were dispersed and nothing came of it. ⁹ 

Kisah Para Rasul 7:34

7:34 I have certainly seen the suffering ¹⁰  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ¹¹  Now ¹²  come, I will send you to Egypt.’ ¹³ 

Kisah Para Rasul 13:11

13:11 Now ¹⁴  look, the hand of the Lord is against ¹⁵  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ¹⁶  and darkness came over ¹⁷  him, and he went around seeking people ¹⁸  to lead him by the hand.

Kisah Para Rasul 18:6

18:6 When they opposed him ¹⁹  and reviled him, ²⁰  he protested by shaking out his clothes ²¹  and said to them, “Your blood ²²  be on your own heads! I am guiltless! ²³  From now on I will go to the Gentiles!”

Kisah Para Rasul 21:26

21:26 Then Paul took the men the next day, ²⁴  and after he had purified himself ²⁵  along with them, he went to the temple and gave notice ²⁶  of the completion of the days of purification, ²⁷  when ²⁸  the sacrifice would be offered for each ²⁹  of them.

[5:28]  ¹ 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]  ² tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ³ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ⁴ 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]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ⁶ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[5:36]  ⁷ tn Grk “For before these days.”

[5:36]  ⁸ tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.

[5:36]  ⁹ tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.

[7:34]  ¹⁰ tn Or “mistreatment.”

[7:34]  ¹¹ tn Or “to set them free.”

[7:34]  ¹² tn Grk “And now.” 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.

[7:34]  ¹³ sn A quotation from Exod 3:7-8, 10.

[13:11]  ¹⁴ tn Grk “And now.” 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.

[13:11]  ¹⁵ tn Grk “upon,” but in a negative sense.

[13:11]  ¹⁶ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ¹⁷ tn Grk “fell on.”

[13:11]  ¹⁸ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[18:6]  ¹⁹ tn The word “him” 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.

[18:6]  ²⁰ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ²¹ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”

[18:6]  ²² sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ²³ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[21:26]  ²⁴ tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”

[21:26]  ²⁵ tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26]  ²⁶ tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:26]  ²⁷ sn The days of purification refers to the days of ritual cleansing.

[21:26]  ²⁸ tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.

[21:26]  ²⁹ tn Grk “for each one.”