Kisah Para Rasul 8:32

8:32 Now the passage of scripture the man ¹  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ²  not open his mouth.

Kisah Para Rasul 13:41

13:41 ‘Look, you scoffers; be amazed and perish! ³ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ⁴ 

Kisah Para Rasul 16:23

16:23 After they had beaten them severely, ⁵  they threw them into prison and commanded ⁶  the jailer to guard them securely.

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ⁷  as he customarily did, and on three Sabbath days he addressed ⁸  them from the scriptures,

Kisah Para Rasul 17:27

17:27 so that they would search for God and perhaps grope around ⁹  for him and find him, ¹⁰  though he is ¹¹  not far from each one of us.

Kisah Para Rasul 19:12

19:12 so that when even handkerchiefs or aprons that had touched his body ¹²  were brought ¹³  to the sick, their diseases left them and the evil spirits went out of them. ¹⁴ 

Kisah Para Rasul 19:40

19:40 For ¹⁵  we are in danger of being charged with rioting ¹⁶  today, since there is no cause we can give to explain ¹⁷  this disorderly gathering.” ¹⁸ 

Kisah Para Rasul 22:25

22:25 When they had stretched him out for the lash, ¹⁹  Paul said to the centurion ²⁰  standing nearby, “Is it legal for you to lash a man who is a Roman citizen ²¹  without a proper trial?” ²² 

Kisah Para Rasul 23:14

23:14 They ²³  went ²⁴  to the chief priests ²⁵  and the elders and said, “We have bound ourselves with a solemn oath ²⁶  not to partake ²⁷  of anything until we have killed Paul.

Kisah Para Rasul 23:27

23:27 This man was seized ²⁸  by the Jews and they were about to kill him, ²⁹  when I came up ³⁰  with the detachment ³¹  and rescued him, because I had learned that he was ³²  a Roman citizen. ³³ 

Kisah Para Rasul 26:14

26:14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ³⁴  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ³⁵  by kicking against the goads.’ ³⁶ 

Kisah Para Rasul 27:29

27:29 Because they were afraid ³⁷  that we would run aground on the rocky coast, ³⁸  they threw out ³⁹  four anchors from the stern and wished ⁴⁰  for day to appear. ⁴¹ 

[8:32]  ¹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ² tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

[13:41]  ³ tn Or “and die!”

[13:41]  ⁴ sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

[16:23]  ⁵ tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”

[16:23]  ⁶ tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[17:2]  ⁷ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ⁸ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:27]  ⁹ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ¹⁰ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ¹¹ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[19:12]  ¹² tn Or “skin” (the outer surface of the body).

[19:12]  ¹³ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ¹⁴ tn The words “of them” are not in the Greek text, but are implied.

[19:40]  ¹⁵ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ¹⁶ tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

[19:40]  ¹⁷ tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

[19:40]  ¹⁸ tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

[22:25]  ¹⁹ tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”

[22:25]  ²⁰ sn See the note on the word centurion in 10:1.

[22:25]  ²¹ tn The word “citizen” is supplied here for emphasis and clarity.

[22:25]  ²² tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[22:25]  sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.

[23:14]  ²³ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ²⁴ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ²⁵ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ²⁶ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ²⁷ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:27]  ²⁸ tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.

[23:27]  ²⁹ tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.

[23:27]  ³⁰ tn Or “approached.”

[23:27]  ³¹ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:27]  ³² tn In Greek this is a present tense retained in indirect discourse.

[23:27]  ³³ tn The word “citizen” is supplied here for emphasis and clarity.

[23:27]  sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.

[26:14]  ³⁴ tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ³⁵ tn Grk “It is hard for you.”

[26:14]  ³⁶ tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.

[26:14]  sn Sayings which contain the imagery used here (kicking against the goads) were also found in Greek writings; see Pindar, Pythians 2.94-96; Euripides, Bacchae 795.

[27:29]  ³⁷ tn Grk “fearing.” The participle φοβούμενοι (foboumenoi) has been translated as a causal adverbial participle.

[27:29]  ³⁸ tn Grk “against a rough [rocky] place.” L&N 79.84 has “φοβούμενοί τε μή που κατὰ τραχεῖς τόποις ἐκπέσωμεν ‘we were afraid that we would run aground on the rocky coast’ Ac 27:29.”

[27:29]  ³⁹ tn Grk “throwing out…they.” The participle ῥίψαντες (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.

[27:29]  ⁴⁰ tn BDAG 417 s.v. εὔχομαι 2 states, “wish…τὶ for someth.…Foll. by acc. and inf….Ac 27:29.” The other possible meaning for this term, “pray,” is given in BDAG 417 s.v. 1 and employed by a number of translations (NAB, NRSV, NIV). If this meaning is adopted here, then “prayed for day to come” must be understood metaphorically to mean “prayed that they would live to see the day,” or “prayed that it would soon be day.”

[27:29]  ⁴¹ tn Grk “and wished for day to come about.”

[27:29]  sn And wished for day to appear. The sailors were hoping to hold the ship in place until morning, when they could see what was happening and where they were.