Kisah Para Rasul 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ¹  with the eleven, raised his voice, and addressed them: “You men of Judea ²  and all you who live in Jerusalem, ³  know this ⁴  and listen carefully to what I say.

Kisah Para Rasul 4:13

4:13 When they saw the boldness ⁵  of Peter and John, and discovered ⁶  that they were uneducated ⁷  and ordinary ⁸  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 4:27

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ⁹  your holy servant Jesus, whom you anointed, ¹⁰ 

Kisah Para Rasul 7:35

7:35 This same ¹¹  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ¹²  God sent as both ruler and deliverer ¹³  through the hand of the angel ¹⁴  who appeared to him in the bush.

Kisah Para Rasul 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ¹⁵  also went with me, and we entered the man’s house.

Kisah Para Rasul 16:3

16:3 Paul wanted Timothy ¹⁶  to accompany him, and he took ¹⁷  him and circumcised ¹⁸  him because of the Jews who were in those places, ¹⁹  for they all knew that his father was Greek. ²⁰ 

Kisah Para Rasul 18:18

Paul Returns to Antioch in Syria

18:18 Paul, after staying ²¹  many more days in Corinth, ²²  said farewell to ²³  the brothers and sailed away to Syria accompanied by ²⁴  Priscilla and Aquila. ²⁵  He ²⁶  had his hair cut off ²⁷  at Cenchrea ²⁸  because he had made a vow. ²⁹ 

Kisah Para Rasul 21:5

21:5 When ³⁰  our time was over, ³¹  we left and went on our way. All of them, with their wives and children, accompanied ³²  us outside of the city. After ³³  kneeling down on the beach and praying, ³⁴ 

Kisah Para Rasul 21:24

21:24 take them and purify ³⁵  yourself along with them and pay their expenses, ³⁶  so that they may have their heads shaved. ³⁷  Then ³⁸  everyone will know there is nothing in what they have been told ³⁹  about you, but that you yourself live in conformity with ⁴⁰  the law. ⁴¹ 

Kisah Para Rasul 23:15

23:15 So now you and the council ⁴²  request the commanding officer ⁴³  to bring him down to you, as if you were going to determine ⁴⁴  his case ⁴⁵  by conducting a more thorough inquiry. ⁴⁶  We are ready to kill him ⁴⁷  before he comes near this place.” ⁴⁸ 

Kisah Para Rasul 24:24

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ⁴⁹  arrived with his wife Drusilla, ⁵⁰  who was Jewish, he sent for Paul and heard him speak ⁵¹  about faith in Christ Jesus. ⁵² 

Kisah Para Rasul 25:23

Paul Before King Agrippa and Bernice

25:23 So the next day Agrippa ⁵³  and Bernice came with great pomp ⁵⁴  and entered the audience hall, ⁵⁵  along with the senior military officers ⁵⁶  and the prominent men of the city. When Festus ⁵⁷  gave the order, ⁵⁸  Paul was brought in.

[2:14]  ¹ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ² tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁴ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[4:13]  ⁵ tn Or “courage.”

[4:13]  ⁶ tn Or “and found out.”

[4:13]  ⁷ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ⁸ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:27]  ⁹ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ¹⁰ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[7:35]  ¹¹ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ¹² sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ¹³ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ¹⁴ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[11:12]  ¹⁵ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[16:3]  ¹⁶ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ¹⁷ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ¹⁸ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ¹⁹ tn Or “who lived in the area.”

[16:3]  ²⁰ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[18:18]  ²¹ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ²² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ²³ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ²⁴ tn Grk “Syria, and with him.”

[18:18]  ²⁵ sn See the note on Aquila in 18:2.

[18:18]  ²⁶ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ²⁷ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ²⁸ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ²⁹ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[21:5]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:24]  ³⁵ sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  ³⁶ tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  ³⁷ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”

[21:24]  sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).

[21:24]  ³⁸ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:24]  ³⁹ tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  ⁴⁰ tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  ⁴¹ sn The law refers to the law of Moses.

[23:15]  ⁴² tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ⁴³ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ⁴⁴ 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]  ⁴⁵ tn Grk “determine the things about him.”

[23:15]  ⁴⁶ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ⁴⁷ 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]  ⁴⁸ tn The words “this place” are not in the Greek text, but are implied.

[24:24]  ⁴⁹ sn See the note on Antonius Felix in 23:24.

[24:24]  ⁵⁰ sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24]  ⁵¹ tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

[24:24]  ⁵² tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[25:23]  ⁵³ sn See the note on King Agrippa in 25:13.

[25:23]  ⁵⁴ tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).

[25:23]  sn Agrippa and Bernice came with great pomp. The “royals” were getting their look at Paul. Everyone who was anyone would have been there.

[25:23]  ⁵⁵ tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a “spectacle” to the world (1 Cor 4:8-13).

[25:23]  ⁵⁶ tn Grk “the chiliarchs” (officers in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[25:23]  ⁵⁷ sn See the note on Porcius Festus in 24:27.

[25:23]  ⁵⁸ tn Grk “and Festus ordering, Paul was brought in.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated. The participle κελεύσαντος (keleusanto") has been taken temporally.