Kisah Para Rasul 7:19

7:19 This was the one who exploited ¹  our people ²  and was cruel to our ancestors, ³  forcing them to abandon ⁴  their infants so they would die. ⁵ 

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 ⁶  from being baptized?”

Kisah Para Rasul 11:20

11:20 But there were some men from Cyprus ⁷  and Cyrene ⁸  among them who came ⁹  to Antioch ¹⁰  and began to speak to the Greeks ¹¹  too, proclaiming the good news of the Lord Jesus.

Kisah Para Rasul 18:26

18:26 He began to speak out fearlessly ¹²  in the synagogue, ¹³  but when Priscilla and Aquila ¹⁴  heard him, they took him aside ¹⁵  and explained the way of God to him more accurately.

Kisah Para Rasul 24:21

24:21 other than ¹⁶  this one thing ¹⁷  I shouted out while I stood before ¹⁸  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ¹⁹ 

Kisah Para Rasul 26:31

26:31 and as they were leaving they said to one another, ²⁰  “This man is not doing anything deserving ²¹  death or imprisonment.”

¹ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”

² tn Or “race.”

³ tn Or “forefathers”; Grk “fathers.”

⁴ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

⁵ tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).

⁶ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

⁷ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

⁸ sn Cyrene was a city on the northern African coast west of Egypt.

⁹ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

¹⁰ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

¹¹ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

¹² tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

¹³ sn See the note on synagogue in 6:9.

¹⁴ sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

¹⁵ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

¹⁶ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

¹⁷ tn Grk “one utterance.”

¹⁸ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

¹⁹ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

²⁰ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

²¹ tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

sn Not doing anything deserving death… Here is yet another declaration of Paul’s innocence, but still no release. The portrayal shows how unjust Paul’s confinement was.