Kisah Para Rasul 10:28

10:28 He said to them, “You know that ¹  it is unlawful ²  for a Jew ³  to associate with or visit a Gentile, ⁴  yet God has shown me that I should call no person ⁵  defiled or ritually unclean. ⁶ 

Kisah Para Rasul 13:11

13:11 Now ⁷  look, the hand of the Lord is against ⁸  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ⁹  and darkness came over ¹⁰  him, and he went around seeking people ¹¹  to lead him by the hand.

Kisah Para Rasul 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ¹²  and turned ¹³  and said to the spirit, “I command you in the name of Jesus Christ ¹⁴  to come out of her!” And it came out of her at once. ¹⁵ 

Kisah Para Rasul 17:5

17:5 But the Jews became jealous, ¹⁶  and gathering together some worthless men from the rabble in the marketplace, ¹⁷  they formed a mob ¹⁸  and set the city in an uproar. ¹⁹  They attacked Jason’s house, ²⁰  trying to find Paul and Silas ²¹  to bring them out to the assembly. ²² 

Kisah Para Rasul 17:31

17:31 because he has set ²³  a day on which he is going to judge the world ²⁴  in righteousness, by a man whom he designated, ²⁵  having provided proof to everyone by raising ²⁶  him from the dead.”

Kisah Para Rasul 19:13

19:13 But some itinerant ²⁷  Jewish exorcists tried to invoke the name ²⁸  of the Lord Jesus over those who were possessed by ²⁹  evil spirits, saying, “I sternly warn ³⁰  you by Jesus whom Paul preaches.”

Kisah Para Rasul 25:24-25

25:24 Then Festus ³¹  said, “King Agrippa, ³²  and all you who are present here with us, you see this man about whom the entire Jewish populace ³³  petitioned ³⁴  me both in Jerusalem ³⁵  and here, ³⁶  shouting loudly ³⁷  that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, ³⁸  and when he appealed ³⁹  to His Majesty the Emperor, ⁴⁰  I decided to send him. ⁴¹ 

Kisah Para Rasul 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ⁴²  and to the Gentiles, that they should repent and turn to God, ⁴³  performing deeds consistent with ⁴⁴  repentance.

Kisah Para Rasul 27:7

27:7 We sailed slowly ⁴⁵  for many days and arrived with difficulty off Cnidus. ⁴⁶  Because the wind prevented us from going any farther, ⁴⁷  we sailed under the lee ⁴⁸  of Crete off Salmone. ⁴⁹ 

[10:28]  ¹ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ² tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ³ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ⁴ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ⁵ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ⁶ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:28]  sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.

[13:11]  ⁷ tn Grk “And now.” 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.

[13:11]  ⁸ tn Grk “upon,” but in a negative sense.

[13:11]  ⁹ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ¹⁰ tn Grk “fell on.”

[13:11]  ¹¹ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[16:18]  ¹² tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ¹³ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ¹⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ¹⁵ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[17:5]  ¹⁶ tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).

[17:5]  ¹⁷ tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”

[17:5]  ¹⁸ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ¹⁹ tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.

[17:5]  ²⁰ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ²¹ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ²² tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”

[17:31]  ²³ tn Or “fixed.”

[17:31]  ²⁴ sn The world refers to the whole inhabited earth.

[17:31]  ²⁵ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).

[17:31]  ²⁶ tn The participle ἀναστήσας (anasthsa") indicates means here.

[19:13]  ²⁷ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ²⁸ tn Grk “to name the name.”

[19:13]  ²⁹ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ³⁰ sn The expression I sternly warn you means “I charge you as under oath.”

[25:24]  ³¹ sn See the note on Porcius Festus in 24:27.

[25:24]  ³² sn See the note on King Agrippa in 25:13.

[25:24]  ³³ tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, population…τὸ πλῆθος the populace…ἅπαν τὸ πλ. τῶν ᾿Ιουδαίων Ac 25:24.” However, the actions of the leadership are seen by Luke as representing the actions of the entire nation, so the remark is not inaccurate.

[25:24]  ³⁴ tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).

[25:24]  ³⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[25:24]  ³⁶ sn Here means “here in Caesarea.”

[25:24]  ³⁷ tn Or “screaming.”

[25:25]  ³⁸ sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).

[25:25]  ³⁹ tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  ⁴⁰ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).”

[25:25]  ⁴¹ 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.

[26:20]  ⁴² tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ⁴³ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ⁴⁴ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[27:7]  ⁴⁵ tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.

[27:7]  ⁴⁶ sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.

[27:7]  ⁴⁷ tn This genitive absolute construction with προσεῶντος (prosewnto") has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mh prosewnto" Jhma" tou anemou) as “the wind would not let us go any farther.”

[27:7]  ⁴⁸ tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”

[27:7]  ⁴⁹ sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.