Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ¹  days, when the disciples were growing in number, ²  a complaint arose on the part of the Greek-speaking Jews ³  against the native Hebraic Jews, ⁴  because their widows ⁵  were being overlooked ⁶  in the daily distribution of food. ⁷ 

Kisah Para Rasul 6:9

6:9 But some men from the Synagogue ⁸  of the Freedmen (as it was called), ⁹  both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, ¹⁰  stood up and argued with Stephen.

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ¹¹  from the dead, never ¹²  again to be ¹³  in a state of decay, God ¹⁴  has spoken in this way: ‘I will give you ¹⁵  the holy and trustworthy promises ¹⁶  made to David.’ ¹⁷ 

Kisah Para Rasul 16:16

Paul and Silas Are Thrown Into Prison

16:16 Now ¹⁸  as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. ¹⁹  She ²⁰  brought her owners ²¹  a great profit by fortune-telling. ²² 

Kisah Para Rasul 21:20

21:20 When they heard this, they praised ²³  God. Then they said to him, “You see, brother, how many thousands of Jews ²⁴  there are who have believed, and they are all ardent observers ²⁵  of the law. ²⁶ 

Kisah Para Rasul 22:30

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ²⁷  wanted to know the true reason ²⁸  Paul ²⁹  was being accused by the Jews, he released him and ordered the chief priests and the whole council ³⁰  to assemble. He then brought ³¹  Paul down and had him stand before them.

Kisah Para Rasul 23:3

23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ³²  Do ³³  you sit there judging me according to the law, ³⁴  and in violation of the law ³⁵  you order me to be struck?”

Kisah Para Rasul 24:2

24:2 When Paul ³⁶  had been summoned, Tertullus began to accuse him, ³⁷  saying, “We have experienced a lengthy time ³⁸  of peace through your rule, ³⁹  and reforms ⁴⁰  are being made in this nation ⁴¹  through your foresight. ⁴² 

Kisah Para Rasul 25:16

25:16 I answered them ⁴³  that it was not the custom of the Romans to hand over anyone ⁴⁴  before the accused had met his accusers face to face ⁴⁵  and had been given ⁴⁶  an opportunity to make a defense against the accusation. ⁴⁷ 

[6:1]  ¹ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ² tn Grk “were multiplying.”

[6:1]  ³ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ⁴ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ⁵ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ⁶ tn Or “neglected.”

[6:1]  ⁷ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[6:9]  ⁸ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:9]  ⁹ tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).

[6:9]  ¹⁰ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[13:34]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ¹² tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ¹³ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹⁵ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹⁶ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ¹⁷ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[16:16]  ¹⁸ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[16:16]  ¹⁹ tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.

[16:16]  ²⁰ tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.

[16:16]  ²¹ tn Or “masters.”

[16:16]  ²² tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[21:20]  ²³ tn Or “glorified.”

[21:20]  ²⁴ tn Grk “how many thousands there are among the Jews.”

[21:20]  sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

[21:20]  ²⁵ tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ²⁶ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[22:30]  ²⁷ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ²⁸ tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

[22:30]  ²⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ³⁰ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ³¹ tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.

[23:3]  ³² sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ³³ tn Grk “And do.” 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.

[23:3]  ³⁴ tn The law refers to the law of Moses.

[23:3]  ³⁵ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:3]  sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.

[24:2]  ³⁶ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ³⁷ tn Or “began to bring charges, saying.”

[24:2]  ³⁸ tn Grk “experienced much peace.”

[24:2]  ³⁹ tn Grk “through you” (“rule” is implied).

[24:2]  ⁴⁰ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ⁴¹ tn Or “being made for this people.”

[24:2]  ⁴² sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[25:16]  ⁴³ tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

[25:16]  sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.

[25:16]  ⁴⁴ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ⁴⁵ tn Or “has met his accusers in person.”

[25:16]  ⁴⁶ tn Grk “and receives.”

[25:16]  ⁴⁷ tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”