Keluaran 32:21

32:21 Moses said to Aaron, “What did this people do to you, that you have brought on them so great a sin?”

Ulangan 24:4

24:4 her first husband who divorced her is not permitted to remarry ¹  her after she has become ritually impure, for that is offensive to the Lord. ²  You must not bring guilt on the land ³  which the Lord your God is giving you as an inheritance.

Ulangan 24:1

24:1 If a man marries a woman and she does not please him because he has found something offensive ⁴  in her, then he may draw up a divorce document, give it to her, and evict her from his house.

Kisah Para Rasul 14:16

14:16 In ⁵  past ⁶  generations he allowed all the nations ⁷  to go their own ways,

Kisah Para Rasul 15:26

15:26 who ⁸  have risked their lives ⁹  for the name of our Lord Jesus Christ. ¹⁰ 

Kisah Para Rasul 15:30

15:30 So when they were dismissed, ¹¹  they went down to Antioch, ¹²  and after gathering the entire group ¹³  together, they delivered the letter.

Kisah Para Rasul 16:19

16:19 But when her owners ¹⁴  saw their hope of profit ¹⁵  was gone, they seized ¹⁶  Paul and Silas and dragged ¹⁷  them into the marketplace before the authorities.

Kisah Para Rasul 21:22

21:22 What then should we do? They will no doubt ¹⁸  hear that you have come.

Kisah Para Rasul 21:2

21:2 We found ¹⁹  a ship crossing over to Phoenicia, ²⁰  went aboard, ²¹  and put out to sea. ²² 

Kisah Para Rasul 3:3

3:3 When he saw Peter and John about to go into the temple courts, ²³  he asked them for money. ²⁴ 

Kisah Para Rasul 21:11

21:11 He came ²⁵  to us, took ²⁶  Paul’s belt, ²⁷  tied ²⁸  his own hands and feet with it, ²⁹  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 ³⁰  to the Gentiles.’”

Kisah Para Rasul 21:2

21:2 We found ³¹  a ship crossing over to Phoenicia, ³²  went aboard, ³³  and put out to sea. ³⁴ 

Kisah Para Rasul 23:15

23:15 So now you and the council ³⁵  request the commanding officer ³⁶  to bring him down to you, as if you were going to determine ³⁷  his case ³⁸  by conducting a more thorough inquiry. ³⁹  We are ready to kill him ⁴⁰  before he comes near this place.” ⁴¹ 

Kisah Para Rasul 23:2

23:2 At that ⁴²  the high priest Ananias ordered those standing near ⁴³  Paul ⁴⁴  to strike ⁴⁵  him on the mouth.

Kisah Para Rasul 1:9

1:9 After ⁴⁶  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

[24:4]  ¹ tn Heb “to return to take her to be his wife.”

[24:4]  ² sn The issue here is not divorce and its grounds per se but prohibition of remarriage to a mate whom one has previously divorced.

[24:4]  ³ tn Heb “cause the land to sin” (so KJV, ASV).

[24:1]  ⁴ tn Heb “nakedness of a thing.” The Hebrew phrase עֶרְוַת דָּבָר (’ervat davar) refers here to some gross sexual impropriety (see note on “indecent” in Deut 23:14). Though the term usually has to do only with indecent exposure of the genitals, it can also include such behavior as adultery (cf. Lev 18:6-18; 20:11, 17, 20-21; Ezek 22:10; 23:29; Hos 2:10).

[14:16]  ⁵ tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) 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 and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  ⁶ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ⁷ tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[15:26]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:30]  ¹¹ tn Or “sent away.”

[15:30]  ¹² sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ¹³ tn Or “congregation” (referring to the group of believers).

[16:19]  ¹⁴ tn Or “masters.”

[16:19]  ¹⁵ tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.

[16:19]  ¹⁶ tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:19]  ¹⁷ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[21:22]  ¹⁸ tn L&N 71.16 has “pertaining to being in every respect certain – ‘certainly, really, doubtless, no doubt.’…‘they will no doubt hear that you have come’ Ac 21:22.”

[21:2]  ¹⁹ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ²⁰ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ²¹ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ²² 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.”

[3:3]  ²³ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  sn See the note on the phrase the temple courts in the previous verse.

[3:3]  ²⁴ tn Grk “alms.” See the note on the word “money” in the previous verse.

[21:11]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ²⁹ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ³⁰ 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).

[21:2]  ³¹ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ³² sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ³³ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ³⁴ 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.”

[23:15]  ³⁵ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ³⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ³⁷ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ³⁸ tn Grk “determine the things about him.”

[23:15]  ³⁹ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ⁴⁰ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ⁴¹ tn The words “this place” are not in the Greek text, but are implied.

[23:2]  ⁴² tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ⁴³ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ⁴⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ⁴⁵ 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.

[1:9]  ⁴⁶ tn Grk “And after.” 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.