Kisah Para Rasul 1:7

1:7 He told them, “You are not permitted to know ¹  the times or periods that the Father has set by his own authority.

Kisah Para Rasul 2:5

2:5 Now there were devout Jews ²  from every nation under heaven residing in Jerusalem. ³ 

Kisah Para Rasul 5:19

5:19 But during the night an angel of the Lord ⁴  opened ⁵  the doors of the prison, ⁶  led them out, ⁷  and said,

Kisah Para Rasul 7:23

7:23 But when he was about forty years old, it entered his mind ⁸  to visit his fellow countrymen ⁹  the Israelites. ¹⁰ 

Kisah Para Rasul 8:2

8:2 Some ¹¹  devout men buried Stephen and made loud lamentation ¹²  over him. ¹³ 

Kisah Para Rasul 9:25

9:25 But his disciples took him at night and let him down through an opening ¹⁴  in the wall by lowering him in a basket. ¹⁵ 

Kisah Para Rasul 13:32

13:32 And we proclaim to you the good news about the promise to our ancestors, ¹⁶ 

Kisah Para Rasul 18:9

18:9 The Lord said to Paul by a vision ¹⁷  in the night, ¹⁸  “Do not be afraid, ¹⁹  but speak and do not be silent,

[1:7]  ¹ tn Grk “It is not for you to know.”

[2:5]  ² tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

[2:5]  ³ tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

[2:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:19]  ⁴ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[5:19]  ⁵ tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.

[5:19]  ⁶ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ⁷ tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.

[5:19]  sn Led them out. The action by God served to vindicate the apostles. It showed that whatever court the Jewish leaders represented, they did not represent God.

[7:23]  ⁸ tn Grk “heart.”

[7:23]  ⁹ tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

[7:23]  ¹⁰ tn Grk “the sons of Israel.”

[8:2]  ¹¹ tn “Some” is not in the Greek text, but is implied.

[8:2]  ¹² sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ¹³ tn Or “mourned greatly for him.”

[9:25]  ¹⁴ tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.

[9:25]  ¹⁵ tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[13:32]  ¹⁶ tn Or “to our forefathers”; Grk “the fathers.”

[18:9]  ¹⁷ sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

[18:9]  ¹⁸ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ¹⁹ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).