Kisah Para Rasul 9:17

9:17 So Ananias departed and entered the house, placed ¹  his hands on Saul ²  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ³  has sent me so that you may see again and be filled with the Holy Spirit.” ⁴ 

Kisah Para Rasul 9:39

9:39 So Peter got up and went with them, and ⁵  when he arrived ⁶  they brought him to the upper room. All ⁷  the widows stood beside him, crying and showing him ⁸  the tunics ⁹  and other clothing ¹⁰  Dorcas used to make ¹¹  while she was with them.

Kisah Para Rasul 10:22

10:22 They said, “Cornelius the centurion, ¹²  a righteous ¹³  and God-fearing man, well spoken of by the whole Jewish nation, ¹⁴  was directed by a holy angel to summon you to his house and to hear a message ¹⁵  from you.”

Kisah Para Rasul 12:10

12:10 After they had passed the first and second guards, ¹⁶  they came to the iron ¹⁷  gate leading into the city. It ¹⁸  opened for them by itself, ¹⁹  and they went outside and walked down one narrow street, ²⁰  when at once the angel left him.

Kisah Para Rasul 13:46

13:46 Both Paul and Barnabas replied courageously, ²¹  “It was necessary to speak the word of God ²²  to you first. Since you reject it and do not consider yourselves worthy ²³  of eternal life, we ²⁴  are turning to the Gentiles. ²⁵ 

Kisah Para Rasul 21:11

21:11 He came ²⁶  to us, took ²⁷  Paul’s belt, ²⁸  tied ²⁹  his own hands and feet with it, ³⁰  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ³¹  to the Gentiles.’”

Kisah Para Rasul 21:26

21:26 Then Paul took the men the next day, ³²  and after he had purified himself ³³  along with them, he went to the temple and gave notice ³⁴  of the completion of the days of purification, ³⁵  when ³⁶  the sacrifice would be offered for each ³⁷  of them.

Kisah Para Rasul 21:28

21:28 shouting, “Men of Israel, ³⁸  help! This is the man who teaches everyone everywhere against our people, our law, ³⁹  and this sanctuary! ⁴⁰  Furthermore ⁴¹  he has brought Greeks into the inner courts of the temple ⁴²  and made this holy place ritually unclean!” ⁴³ 

Kisah Para Rasul 28:17

Paul Addresses the Jewish Community in Rome

28:17 After three days ⁴⁴  Paul ⁴⁵  called the local Jewish leaders ⁴⁶  together. When they had assembled, he said to them, “Brothers, ⁴⁷  although I had done ⁴⁸  nothing against our people or the customs of our ancestors, ⁴⁹  from Jerusalem ⁵⁰  I was handed over as a prisoner to the Romans. ⁵¹ 

Kisah Para Rasul 28:23

28:23 They set ⁵²  a day to meet with him, ⁵³  and they came to him where he was staying ⁵⁴  in even greater numbers. ⁵⁵  From morning until evening he explained things ⁵⁶  to them, ⁵⁷  testifying ⁵⁸  about the kingdom of God ⁵⁹  and trying to convince ⁶⁰  them about Jesus from both the law of Moses and the prophets.

[9:17]  ¹ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ² tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ³ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ⁴ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[9:39]  ⁵ tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ⁶ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ⁷ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ⁸ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[9:39]  ⁹ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ¹⁰ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ¹¹ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[10:22]  ¹² sn See the note on the word centurion in 10:1.

[10:22]  ¹³ tn Or “just.”

[10:22]  ¹⁴ tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.

[10:22]  sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.

[10:22]  ¹⁵ tn Grk “hear words.”

[12:10]  ¹⁶ tn Or perhaps, “guard posts.”

[12:10]  ¹⁷ sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).

[12:10]  ¹⁸ tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[12:10]  ¹⁹ tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ²⁰ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[13:46]  ²¹ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ²² tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ²³ tn Or “and consider yourselves unworthy.”

[13:46]  ²⁴ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ²⁵ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[21:11]  ²⁶ tn Grk “And coming.” 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. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ²⁷ tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ²⁸ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ²⁹ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ³⁰ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ³¹ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[21:26]  ³² tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”

[21:26]  ³³ tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26]  ³⁴ tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:26]  ³⁵ sn The days of purification refers to the days of ritual cleansing.

[21:26]  ³⁶ tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.

[21:26]  ³⁷ tn Grk “for each one.”

[21:28]  ³⁸ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  ³⁹ sn The law refers to the law of Moses.

[21:28]  ⁴⁰ tn Grk “this place.”

[21:28]  sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).

[21:28]  ⁴¹ tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  ⁴² tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  ⁴³ tn Or “and has defiled this holy place.”

[21:28]  sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.

[28:17]  ⁴⁴ tn Grk “It happened that after three days.” 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.

[28:17]  ⁴⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:17]  ⁴⁶ tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”

[28:17]  ⁴⁷ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[28:17]  ⁴⁸ tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.

[28:17]  ⁴⁹ tn Or “forefathers”; Grk “fathers.”

[28:17]  sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.

[28:17]  ⁵⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:17]  ⁵¹ tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”

[28:23]  ⁵² tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ⁵³ tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ⁵⁴ tn Or “came to him in his rented quarters.”

[28:23]  ⁵⁵ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ⁵⁶ tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[28:23]  ⁵⁷ tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.

[28:23]  ⁵⁸ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”

[28:23]  ⁵⁹ sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.

[28:23]  ⁶⁰ tn Or “persuade.”