Kisah Para Rasul 8:24

8:24 But Simon replied, ¹  “You pray to the Lord for me so that nothing of what you have said may happen to ²  me.”

Kisah Para Rasul 11:3

11:3 saying, “You went to ³  uncircumcised men and shared a meal with ⁴  them.”

Kisah Para Rasul 12:16

12:16 Now Peter continued knocking, and when they opened the door ⁵  and saw him, they were greatly astonished. ⁶ 

Kisah Para Rasul 12:25

12:25 So Barnabas and Saul returned to ⁷  Jerusalem ⁸  when they had completed ⁹  their mission, ¹⁰  bringing along with them John Mark. ¹¹ 

Kisah Para Rasul 15:32

15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. ¹² 

Kisah Para Rasul 18:22

18:22 and when he arrived ¹³  at Caesarea, ¹⁴  he went up and greeted ¹⁵  the church at Jerusalem ¹⁶  and then went down to Antioch. ¹⁷ 

Kisah Para Rasul 20:11

20:11 Then Paul ¹⁸  went back upstairs, ¹⁹  and after he had broken bread and eaten, he talked with them ²⁰  a long time, until dawn. Then he left.

Kisah Para Rasul 27:42

27:42 Now the soldiers’ plan was to kill the prisoners ²¹  so that none of them would escape by swimming away. ²² 

Kisah Para Rasul 28:30

28:30 Paul ²³  lived ²⁴  there two whole years in his own rented quarters ²⁵  and welcomed ²⁶  all who came to him,

[8:24]  ¹ tn Grk “Simon answered and said.”

[8:24]  sn Given that Simon does not follow Peter’s call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon’s reply is not entirely clear.

[8:24]  ² tn Grk “may come upon.”

[11:3]  ³ tn Or “You were a guest in the home of” (according to L&N 23.12).

[11:3]  ⁴ tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.

[12:16]  ⁵ tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).

[12:16]  ⁶ sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).

[12:25]  ⁷ tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sa^ms sy^hmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì⁷⁴ A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.

[12:25]  ⁸ sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

[12:25]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:25]  ⁹ tn Grk “fulfilled.”

[12:25]  ¹⁰ tn Grk “ministry” or “service.”

[12:25]  ¹¹ tn Grk “John who was also called Mark.”

[15:32]  ¹² tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.

[18:22]  ¹³ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.”

[18:22]  ¹⁴ 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 sea voyage of 620 mi (990 km).

[18:22]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:22]  ¹⁵ tn Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasameno") are translated as finite verbs due to requirements of contemporary English style.

[18:22]  ¹⁶ tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebh) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.

[18:22]  map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:22]  ¹⁷ sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).

[18:22]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[20:11]  ¹⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ¹⁹ tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:11]  ²⁰ tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

[27:42]  ²¹ sn The soldiers’ plan was to kill the prisoners. The issue here was not cruelty, but that the soldiers would be legally responsible if any prisoners escaped and would suffer punishment themselves. So they were planning to do this as an act of self-preservation. See Acts 16:27 for a similar incident.

[27:42]  ²² tn The participle ἐκκολυμβήσας (ekkolumbhsa") has been taken instrumentally.

[28:30]  ²³ tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[28:30]  ²⁴ tn Or “stayed.”

[28:30]  ²⁵ tn Or perhaps, “two whole years at his own expense.” BDAG 654 s.v. μίσθωμα states, “the customary act. mng. ‘contract price, rent’…is not found in our lit. (Ac) and the pass. what is rented, a rented house is a mng. not found outside it (even Ammonius Gramm. [100 ad] p. 93 Valck. knows nothing of it. Hence the transl. at his own expense [NRSV] merits attention) ἐν ἰδίῳ μισθώματι in his own rented lodgings Ac 28:30 (for the idea cp. Jos., Ant. 18, 235).”

[28:30]  ²⁶ tn Or “and received.”