Bilangan 3:31

3:31 Their responsibilities included the ark, the table, the lampstand, the altars, and the utensils of the sanctuary with which they ministered, ¹  the curtain, and all their service. ² 

Bilangan 4:15

4:15 “When Aaron and his sons have finished ³  covering ⁴  the sanctuary and all the furnishings of the sanctuary, when the camp is ready to journey, then ⁵  the Kohathites will come to carry them; ⁶  but they must not touch ⁷  any ⁸  holy thing, or they will die. ⁹  These are the responsibilities ¹⁰  of the Kohathites with the tent of meeting.

Bilangan 4:1

The Service of the Kohathites

4:1 ¹¹ Then the Lord spoke to Moses and Aaron:

Kisah Para Rasul 8:3-4

8:3 But Saul was trying to destroy ¹²  the church; entering one house after another, he dragged off ¹³  both men and women and put them in prison. ¹⁴ 

Philip Preaches in Samaria

8:4 Now those who had been forced to scatter went around proclaiming the good news of the word.

Kisah Para Rasul 8:6

8:6 The crowds were paying attention with one mind to what Philip said, ¹⁵  as they heard and saw the miraculous signs ¹⁶  he was performing.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ¹⁷  him.

Saul Begins to Persecute the Church

Now on that day a great ¹⁸  persecution began ¹⁹  against the church in Jerusalem, ²⁰  and all ²¹  except the apostles were forced to scatter throughout the regions ²²  of Judea and Samaria.

Kisah Para Rasul 15:12-15

15:12 The whole group kept quiet ²³  and listened to Barnabas and Paul while they explained all the miraculous signs ²⁴  and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, ²⁵  James replied, ²⁶  “Brothers, listen to me. 15:14 Simeon ²⁷  has explained ²⁸  how God first concerned himself ²⁹  to select ³⁰  from among the Gentiles ³¹  a people for his name. 15:15 The ³²  words of the prophets agree ³³  with this, as it is written,

Kisah Para Rasul 15:26

15:26 who ³⁴  have risked their lives ³⁵  for the name of our Lord Jesus Christ. ³⁶ 

Kisah Para Rasul 23:26

23:26 Claudius Lysias to His Excellency Governor ³⁷  Felix, ³⁸  greetings.

Kisah Para Rasul 23:2

23:2 At that ³⁹  the high priest Ananias ordered those standing near ⁴⁰  Paul ⁴¹  to strike ⁴²  him on the mouth.

Kisah Para Rasul 5:4-5

5:4 Before it was sold, ⁴³  did it not ⁴⁴  belong to you? And when it was sold, was the money ⁴⁵  not at your disposal? How have you thought up this deed in your heart? ⁴⁶  You have not lied to people ⁴⁷  but to God!”

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ⁴⁸  all who heard about it.

[3:31]  ¹ tn The verb is יְשָׁרְתוּ (yÿsharÿtu, “they will serve/minister”). The imperfect tense in this place, however, probably describes what the priests would do, what they used to do. The verb is in a relative clause: “which they would serve with them,” which should be changed to read “with which they would serve.”

[3:31]  ² tn The word is literally “its [their] service.” It describes all the implements that were there for the maintenance of these things.

[4:15]  ³ tn The verb form is the Piel perfect with a vav (ו) consecutive; it continues the future sequence, but in this verse forms a subordinate clause to the parallel sequential verb to follow.

[4:15]  ⁴ tn The Piel infinitive construct with the preposition serves as the direct object of the preceding verbal form, answering the question of what it was that they finished.

[4:15]  ⁵ tn Heb “after this.”

[4:15]  ⁶ tn The form is the Qal infinitive construct from נָשָׂא (nasa’, “to lift, carry”); here it indicates the purpose clause after the verb “come.”

[4:15]  ⁷ tn The imperfect tense may be given the nuance of negated instruction (“they are not to”) or negated obligation (“they must not”).

[4:15]  ⁸ tn Here the article expresses the generic idea of any holy thing (R. J. Williams, Hebrew Syntax, 19, §92).

[4:15]  ⁹ tn The verb is the perfect tense with a vav (ו) consecutive, following the imperfect tense warning against touching the holy thing. The form shows the consequence of touching the holy thing, and so could be translated “or they will die” or “lest they die.” The first is stronger.

[4:15]  ¹⁰ tn The word מַשָּׂא (massa’) is normally rendered “burden,” especially in prophetic literature. It indicates the load that one must carry, whether an oracle, or here the physical responsibility.

[4:1]  ¹¹ sn The chapter has four main parts to it: Kohathites (1-20), Gershonites (21-28), Merarites (29-33) and the census of the Levites (34-49).

[8:3]  ¹² tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.

[8:3]  ¹³ tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ¹⁴ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[8:6]  ¹⁵ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ¹⁶ tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).

[8:1]  ¹⁷ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ¹⁸ tn Or “severe.”

[8:1]  ¹⁹ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ²¹ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ²² tn Or “countryside.”

[15:12]  ²³ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ²⁴ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:13]  ²⁵ tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  ²⁶ tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[15:14]  ²⁷ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ²⁸ tn Or “reported,” “described.”

[15:14]  ²⁹ tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

[15:14]  ³⁰ tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

[15:14]  ³¹ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:15]  ³² tn Grk “And the.” 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.

[15:15]  ³³ sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).

[15:26]  ³⁴ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  ³⁵ tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  ³⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:26]  ³⁷ tn Grk “Procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[23:26]  ³⁸ sn Governor Felix. See the note on Felix in v. 24.

[23:2]  ³⁹ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ⁴⁰ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ⁴¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ⁴² tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[5:4]  ⁴³ tn Grk “Remaining to you.”

[5:4]  ⁴⁴ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ⁴⁵ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ⁴⁶ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ⁴⁷ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[5:5]  ⁴⁸ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”