Kisah Para Rasul 8:36

8:36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me ¹  from being baptized?”

Kisah Para Rasul 10:34

10:34 Then Peter started speaking: ²  “I now truly understand that God does not show favoritism in dealing with people, ³ 

Kisah Para Rasul 13:13

Paul and Barnabas at Pisidian Antioch

13:13 Then Paul and his companions put out to sea ⁴  from Paphos ⁵  and came to Perga ⁶  in Pamphylia, ⁷  but John ⁸  left them and returned to Jerusalem. ⁹ 

Kisah Para Rasul 13:47

13:47 For this ¹⁰  is what the Lord has commanded us: ‘I have appointed ¹¹  you to be a light ¹²  for the Gentiles, to bring salvation ¹³  to the ends of the earth.’” ¹⁴ 

Kisah Para Rasul 16:34

16:34 The jailer ¹⁵  brought them into his house and set food ¹⁶  before them, and he rejoiced greatly ¹⁷  that he had come to believe ¹⁸  in God, together with his entire household. ¹⁹ 

Kisah Para Rasul 17:22

17:22 So Paul stood ²⁰  before the Areopagus and said, “Men of Athens, I see that you are very religious ²¹  in all respects. ²² 

Kisah Para Rasul 18:3

18:3 and because he worked at the same trade, he stayed with them and worked with them ²³  (for they were tentmakers ²⁴  by trade). ²⁵ 

Kisah Para Rasul 18:7

18:7 Then Paul ²⁶  left ²⁷  the synagogue ²⁸  and went to the house of a person named Titius Justus, a Gentile who worshiped God, ²⁹  whose house was next door to the synagogue.

Kisah Para Rasul 18:10

18:10 because I am with you, and no one will assault ³⁰  you to harm ³¹  you, because I have many people in this city.”

Kisah Para Rasul 22:18

22:18 and saw the Lord ³²  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’

Kisah Para Rasul 25:12

25:12 Then, after conferring with his council, ³³  Festus ³⁴  replied, “You have appealed to Caesar; ³⁵  to Caesar ³⁶  you will go!” ³⁷ 

[8:36]  ¹ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[10:34]  ² tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ³ tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[13:13]  ⁴ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[13:13]  ⁵ sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

[13:13]  ⁶ sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).

[13:13]  ⁷ sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  ⁸ sn That is, John Mark.

[13:13]  ⁹ sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).

[13:13]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:47]  ¹⁰ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ¹¹ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ¹² sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ¹³ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ¹⁴ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[16:34]  ¹⁵ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ¹⁶ tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.

[16:34]  ¹⁷ tn Or “he was overjoyed.”

[16:34]  ¹⁸ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ¹⁹ tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.

[17:22]  ²⁰ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ²¹ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ²² tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[18:3]  ²³ tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, hrgazeto) it relates (by implication) to both of them.

[18:3]  ²⁴ tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).

[18:3]  ²⁵ sn This is a parenthetical note by the author.

[18:7]  ²⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:7]  ²⁷ tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.

[18:7]  ²⁸ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

[18:7]  ²⁹ tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) 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.

[18:7]  sn Here yet another Gentile is presented as responsive to Paul’s message in Acts.

[18:10]  ³⁰ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ³¹ tn Or “injure.”

[22:18]  ³² tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[25:12]  ³³ tn That is, with his advisers.

[25:12]  ³⁴ sn See the note on Porcius Festus in 24:27.

[25:12]  ³⁵ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ³⁶ tn Or “to the emperor.”

[25:12]  ³⁷ sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.