Kisah Para Rasul 5:42
Konteks5:42 And every day both in the temple courts 1 and from house to house, they did not stop teaching and proclaiming the good news 2 that Jesus was the Christ. 3
Kisah Para Rasul 13:15
Konteks13:15 After the reading from the law and the prophets, 4 the leaders of the synagogue 5 sent them a message, 6 saying, “Brothers, 7 if you have any message 8 of exhortation 9 for the people, speak it.” 10
Kisah Para Rasul 17:4
Konteks17:4 Some of them were persuaded 11 and joined Paul and Silas, along with a large group 12 of God-fearing Greeks 13 and quite a few 14 prominent women.
Kisah Para Rasul 17:11
Konteks17:11 These Jews 15 were more open-minded 16 than those in Thessalonica, 17 for they eagerly 18 received 19 the message, examining 20 the scriptures carefully every day 21 to see if these things were so.
Kisah Para Rasul 20:30
Konteks20:30 Even from among your own group 22 men 23 will arise, teaching perversions of the truth 24 to draw the disciples away after them.
Kisah Para Rasul 26:5
Konteks26:5 They know, 25 because they have known 26 me from time past, 27 if they are willing to testify, that according to the strictest party 28 of our religion, I lived as a Pharisee. 29
[5:42] 1 tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.
[5:42] 2 tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).
[5:42] 3 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[5:42] sn See the note on Christ in 2:31.
[13:15] 4 sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.
[13:15] 5 tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.
[13:15] 6 tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[13:15] 7 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[13:15] 9 tn Or “encouragement.”
[17:4] 12 tn Or “a large crowd.”
[17:4] 13 tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).
[17:4] 14 tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).
[17:11] 15 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
[17:11] 16 tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.
[17:11] 17 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:11] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[17:11] 18 tn Or “willingly,” “readily”; Grk “with all eagerness.”
[17:11] 19 tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.
[17:11] 20 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
[17:11] 21 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[20:30] 22 tn Grk “from among yourselves.”
[20:30] 23 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] 24 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.
[26:5] 25 tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.
[26:5] 26 tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.
[26:5] 27 tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”
[26:5] 28 tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.
