Kisah Para Rasul 5:35

5:35 Then he said to the council, ¹  “Men of Israel, ²  pay close attention to ³  what you are about to do to these men.

Kisah Para Rasul 7:21

7:21 and when he had been abandoned, ⁴  Pharaoh’s daughter adopted ⁵  him and brought him up ⁶  as her own son.

Kisah Para Rasul 14:14

14:14 But when the apostles ⁷  Barnabas and Paul heard about ⁸  it, they tore ⁹  their clothes and rushed out ¹⁰  into the crowd, shouting, ¹¹ 

Kisah Para Rasul 15:29

15:29 that you abstain from meat that has been sacrificed to idols ¹²  and from blood and from what has been strangled ¹³  and from sexual immorality. ¹⁴  If you keep yourselves from doing these things, ¹⁵  you will do well. Farewell. ¹⁶ 

Kisah Para Rasul 20:30

20:30 Even from among your own group ¹⁷  men ¹⁸  will arise, teaching perversions of the truth ¹⁹  to draw the disciples away after them.

Kisah Para Rasul 21:23

21:23 So do what ²⁰  we tell you: We have four men ²¹  who have taken ²²  a vow; ²³ 

Kisah Para Rasul 25:4

25:4 Then Festus ²⁴  replied that Paul was being kept at Caesarea, ²⁵  and he himself intended to go there ²⁶  shortly.

Kisah Para Rasul 28:16

28:16 When we entered Rome, Paul was allowed to live ²⁷  by himself, with the soldier who was guarding him.

[5:35]  ¹ tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ² tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.

[5:35]  ³ tn Or “men, be careful.”

[7:21]  ⁴ tn Or “exposed” (see v. 19).

[7:21]  ⁵ tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.

[7:21]  ⁶ tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).

[14:14]  ⁷ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ⁸ tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ⁹ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ¹⁰ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ¹¹ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:14]  sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.

[15:29]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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).

[20:30]  ¹⁷ tn Grk “from among yourselves.”

[20:30]  ¹⁸ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ¹⁹ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:30]  sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.

[21:23]  ²⁰ tn Grk “do this that.”

[21:23]  ²¹ tn Grk “There are four men here.”

[21:23]  ²² tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”

[21:23]  ²³ tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

[25:4]  ²⁴ sn See the note on Porcius Festus in 24:27.

[25:4]  ²⁵ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[25:4]  ²⁶ tn The word “there” is not in the Greek text but is implied.

[28:16]  ²⁷ tn Or “to stay.”

[28:16]  sn Allowed to live by himself. Paul continued to have a generous prison arrangement (cf. Acts 27:3).