Kisah Para Rasul 7:35

7:35 This same ¹  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ²  God sent as both ruler and deliverer ³  through the hand of the angel ⁴  who appeared to him in the bush.

Kisah Para Rasul 8:27

8:27 So ⁵  he got up ⁶  and went. There ⁷  he met ⁸  an Ethiopian eunuch, ⁹  a court official of Candace, ¹⁰  queen of the Ethiopians, who was in charge of all her treasury. He ¹¹  had come to Jerusalem to worship, ¹² 

Kisah Para Rasul 13:25

13:25 But while John was completing his mission, ¹³  he said repeatedly, ¹⁴  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ¹⁵ 

Kisah Para Rasul 19:13

19:13 But some itinerant ¹⁶  Jewish exorcists tried to invoke the name ¹⁷  of the Lord Jesus over those who were possessed by ¹⁸  evil spirits, saying, “I sternly warn ¹⁹  you by Jesus whom Paul preaches.”

Kisah Para Rasul 23:3

23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ²⁰  Do ²¹  you sit there judging me according to the law, ²²  and in violation of the law ²³  you order me to be struck?”

Kisah Para Rasul 23:23

23:23 Then ²⁴  he summoned ²⁵  two of the centurions ²⁶  and said, “Make ready two hundred soldiers to go to Caesarea ²⁷  along with seventy horsemen ²⁸  and two hundred spearmen ²⁹  by ³⁰  nine o’clock tonight, ³¹ 

Kisah Para Rasul 25:11

25:11 If then I am in the wrong ³²  and have done anything that deserves death, I am not trying to escape dying, ³³  but if not one of their charges against me is true, ³⁴  no one can hand me over to them. ³⁵  I appeal to Caesar!” ³⁶ 

Kisah Para Rasul 25:26

25:26 But I have nothing definite ³⁷  to write to my lord ³⁸  about him. ³⁹  Therefore I have brought him before you all, and especially before you, King Agrippa, ⁴⁰  so that after this preliminary hearing ⁴¹  I may have something to write.

Kisah Para Rasul 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ⁴²  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ⁴³ 

Kisah Para Rasul 28:15

28:15 The brothers from there, ⁴⁴  when they heard about us, came as far as the Forum of Appius ⁴⁵  and Three Taverns ⁴⁶  to meet us. When he saw them, ⁴⁷  Paul thanked God and took courage.

[7:35]  ¹ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ² sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ³ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ⁴ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[8:27]  ⁵ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ⁶ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ⁷ tn Grk “And there.” 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.

[8:27]  ⁸ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ⁹ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ¹⁰ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

[8:27]  sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century a.d.). Classical writers refer to several queens of Meroe in the 1st century b.c. and 1st century a.d. who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled a.d. 25-41.

[8:27]  ¹¹ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ¹² sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[13:25]  ¹³ tn Or “task.”

[13:25]  ¹⁴ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ¹⁵ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[19:13]  ¹⁶ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ¹⁷ tn Grk “to name the name.”

[19:13]  ¹⁸ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ¹⁹ sn The expression I sternly warn you means “I charge you as under oath.”

[23:3]  ²⁰ 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]  ²¹ 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]  ²² tn The law refers to the law of Moses.

[23:3]  ²³ 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.

[23:23]  ²⁴ tn Grk “And.” Since this represents a response to the reported ambush, καί (kai) has been translated as “then” to indicate the logical sequence.

[23:23]  ²⁵ tn Grk “summoning…he said.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[23:23]  ²⁶ sn See the note on the word centurion in 10:1.

[23:23]  ²⁷ 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. This was a journey of about 65 mi (just over 100 km).

[23:23]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:23]  ²⁸ tn Or “cavalrymen.”

[23:23]  ²⁹ tn A military technical term of uncertain meaning. BDAG 217 s.v. δεξιολάβος states, “a word of uncertain mng., military t.t., acc. to Joannes Lydus…and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman, slinger; acc. to a scholion in CMatthaei p. 342 body-guard….Spearman Goodspd., NRSV; ‘security officer’, GDKilpatrick, JTS 14, ’63, 393f.”

[23:23]  sn Two hundred soldiers…along with seventy horsemen and two hundred spearmen. The resulting force assembled to guard Paul was almost a full cohort. The Roman commander was taking no chances, but was sending the issue up the chain of command to the procurator to decide.

[23:23]  ³⁰ tn Grk “from.”

[23:23]  ³¹ tn Grk “from the third hour of the night.”

[25:11]  ³² tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”

[25:11]  ³³ tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).

[25:11]  ³⁴ tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.

[25:11]  ³⁵ sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.

[25:11]  ³⁶ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:11]  sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen’s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.

[25:26]  ³⁷ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ³⁸ sn To my lord means “to His Majesty the Emperor.”

[25:26]  ³⁹ tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.

[25:26]  ⁴⁰ sn See the note on King Agrippa in 25:13.

[25:26]  ⁴¹ tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.

[26:29]  ⁴² tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ⁴³ sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

[28:15]  ⁴⁴ sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.

[28:15]  ⁴⁵ sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).

[28:15]  ⁴⁶ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ⁴⁷ tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.