Kisah Para Rasul 1:3
Konteks1:3 To the same apostles 1 also, after his suffering, 2 he presented himself alive with many convincing proofs. He was seen by them over a forty-day period 3 and spoke about matters concerning the kingdom of God.
Kisah Para Rasul 1:24
Konteks1:24 Then they prayed, 4 “Lord, you know the hearts of all. Show us which one of these two you have chosen
Kisah Para Rasul 5:34
Konteks5:34 But a Pharisee 5 whose name was Gamaliel, 6 a teacher of the law who was respected by all the people, stood up 7 in the council 8 and ordered the men to be put outside for a short time.
Kisah Para Rasul 5:37
Konteks5:37 After him Judas the Galilean arose in the days of the census, 9 and incited people to follow him in revolt. 10 He too was killed, and all who followed him were scattered.
Kisah Para Rasul 6:3
Konteks6:3 But carefully select from among you, brothers, 11 seven 12 men who are well-attested, 13 full of the Spirit and of wisdom, whom we may put in charge 14 of this necessary task. 15
Kisah Para Rasul 11:28
Konteks11:28 One of them, named Agabus, got up 16 and predicted 17 by the Spirit that a severe 18 famine 19 was about to come over the whole inhabited world. 20 (This 21 took place during the reign of Claudius.) 22
Kisah Para Rasul 12:6
Konteks12:6 On that very night before Herod was going to bring him out for trial, 23 Peter was sleeping between two soldiers, bound with two chains, while 24 guards in front of the door were keeping watch 25 over the prison.
Kisah Para Rasul 13:41
Konteks13:41 ‘Look, you scoffers; be amazed and perish! 26
For I am doing a work in your days,
a work you would never believe, even if someone tells you.’” 27
Kisah Para Rasul 16:15
Konteks16:15 After she and her household were baptized, she urged us, 28 “If 29 you consider me to be a believer in the Lord, 30 come and stay in my house.” And she persuaded 31 us.
Kisah Para Rasul 17:6
Konteks17:6 When they did not find them, they dragged 32 Jason and some of the brothers before the city officials, 33 screaming, “These people who have stirred up trouble 34 throughout the world 35 have come here too,
Kisah Para Rasul 19:9
Konteks19:9 But when 36 some were stubborn 37 and refused to believe, reviling 38 the Way 39 before the congregation, he left 40 them and took the disciples with him, 41 addressing 42 them every day 43 in the lecture hall 44 of Tyrannus.
Kisah Para Rasul 20:24
Konteks20:24 But I do not consider my life 45 worth anything 46 to myself, so that 47 I may finish my task 48 and the ministry that I received from the Lord Jesus, to testify to the good news 49 of God’s grace.
Kisah Para Rasul 20:28
Konteks20:28 Watch out for 50 yourselves and for all the flock of which 51 the Holy Spirit has made you overseers, 52 to shepherd the church of God 53 that he obtained 54 with the blood of his own Son. 55
Kisah Para Rasul 21:5
Konteks21:5 When 56 our time was over, 57 we left and went on our way. All of them, with their wives and children, accompanied 58 us outside of the city. After 59 kneeling down on the beach and praying, 60
Kisah Para Rasul 21:26
Konteks21:26 Then Paul took the men the next day, 61 and after he had purified himself 62 along with them, he went to the temple and gave notice 63 of the completion of the days of purification, 64 when 65 the sacrifice would be offered for each 66 of them.
[1:3] 1 tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.
[1:3] 2 sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.
[1:3] 3 tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.
[1:24] 4 tn Grk “And praying, they said.” 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.
[5:34] 5 sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[5:34] 6 sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.
[5:34] 7 tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.
[5:34] 8 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[5:37] 9 tn Or “registration.”
[5:37] 10 tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.
[6:3] 11 tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).
[6:3] 12 sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).
[6:3] 13 tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).
[6:3] 14 tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.
[6:3] 15 tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.
[11:28] 16 tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.
[11:28] 17 tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).
[11:28] 19 sn This famine is one of the firmly fixed dates in Acts. It took place from
[11:28] 20 tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).
[11:28] 21 tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” 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.
[11:28] 22 sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[12:6] 23 tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.
[12:6] 24 tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.
[12:6] 25 tn Or “were guarding.”
[13:41] 27 sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.
[16:15] 28 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
[16:15] 29 tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
[16:15] 30 tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”
[16:15] 31 tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”
[17:6] 32 tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).
[17:6] 33 tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).
[17:6] 34 tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.
[17:6] 35 tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).
[17:6] sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.
[19:9] 36 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
[19:9] 37 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
[19:9] 38 tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”
[19:9] 39 sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).
[19:9] 40 tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.
[19:9] 41 tn The words “with him” are not in the Greek text, but are implied.
[19:9] 42 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
[19:9] 43 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[19:9] 44 tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”
[20:24] 46 tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”
[20:24] 47 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
[20:24] 48 tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.
[20:24] 49 tn Or “to the gospel.”
[20:28] 50 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
[20:28] 52 tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.
[20:28] 53 tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì74 A C* D E Ψ 33 1739 al co), while the majority of the later minuscule
[20:28] 55 tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.
[20:28] sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).
[21:5] 56 tn Grk “It happened that when.” 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.
[21:5] 57 tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”
[21:5] 58 tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.
[21:5] 59 tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[21:5] 60 sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.
[21:26] 61 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] 62 tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.
[21:26] 63 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] 64 sn The days of purification refers to the days of ritual cleansing.
[21:26] 65 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.
