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 5:4

5:4 Before it was sold, ⁵  did it not ⁶  belong to you? And when it was sold, was the money ⁷  not at your disposal? How have you thought up this deed in your heart? ⁸  You have not lied to people ⁹  but to God!”

Kisah Para Rasul 7:35

7:35 This same ¹⁰  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ¹¹  God sent as both ruler and deliverer ¹²  through the hand of the angel ¹³  who appeared to him in the bush.

Kisah Para Rasul 17:23

17:23 For as I went around and observed closely your objects of worship, ¹⁴  I even found an altar with this inscription: ¹⁵  ‘To an unknown god.’ Therefore what you worship without knowing it, ¹⁶  this I proclaim to you.

Kisah Para Rasul 19:13

19:13 But some itinerant ¹⁷  Jewish exorcists tried to invoke the name ¹⁸  of the Lord Jesus over those who were possessed by ¹⁹  evil spirits, saying, “I sternly warn ²⁰  you by Jesus whom Paul preaches.”

Kisah Para Rasul 21:21

21:21 They have been informed about you – that you teach all the Jews now living ²¹  among the Gentiles to abandon ²²  Moses, telling them not to circumcise their children ²³  or live ²⁴  according to our customs.

Kisah Para Rasul 23:9

23:9 There was a great commotion, ²⁵  and some experts in the law ²⁶  from the party of the Pharisees stood up ²⁷  and protested strongly, ²⁸  “We find nothing wrong ²⁹  with this man. What if a spirit or an angel has spoken to him?”

Kisah Para Rasul 28:25

28:25 So they began to leave, ³⁰  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ³¹  through the prophet Isaiah

[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.

[5:4]  ⁵ tn Grk “Remaining to you.”

[5:4]  ⁶ tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ⁷ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ⁸ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ⁹ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[7:35]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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).

[17:23]  ¹⁴ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ¹⁵ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ¹⁶ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[19:13]  ¹⁷ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ¹⁸ tn Grk “to name the name.”

[19:13]  ¹⁹ 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]  ²⁰ sn The expression I sternly warn you means “I charge you as under oath.”

[21:21]  ²¹ tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21]  ²² tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21]  sn The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.

[21:21]  ²³ sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  ²⁴ tn Grk “or walk.”

[23:9]  ²⁵ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ²⁶ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ²⁷ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ²⁸ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ²⁹ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[28:25]  ³⁰ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ³¹ tn Or “forefathers”; Grk “fathers.”