Kisah Para Rasul 2:17

2:17 ‘And in the last days ¹  it will be,’ God says,

‘that I will pour out my Spirit on all people, ² 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

Kisah Para Rasul 11:19

Activity in the Church at Antioch

11:19 Now those who had been scattered because of the persecution that took place over Stephen ³  went as far as ⁴  Phoenicia, ⁵  Cyprus, ⁶  and Antioch, ⁷  speaking the message ⁸  to no one but Jews.

Kisah Para Rasul 13:22

13:22 After removing him, God ⁹  raised up ¹⁰  David their king. He testified about him: ¹¹  ‘I have found David ¹²  the son of Jesse to be a man after my heart, ¹³  who will accomplish everything I want him to do.’ ¹⁴ 

Kisah Para Rasul 15:20

15:20 but that we should write them a letter ¹⁵  telling them to abstain ¹⁶  from things defiled ¹⁷  by idols and from sexual immorality and from what has been strangled ¹⁸  and from blood.

Kisah Para Rasul 19:13

19:13 But some itinerant ¹⁹  Jewish exorcists tried to invoke the name ²⁰  of the Lord Jesus over those who were possessed by ²¹  evil spirits, saying, “I sternly warn ²²  you by Jesus whom Paul preaches.”

Kisah Para Rasul 20:28

20:28 Watch out for ²³  yourselves and for all the flock of which ²⁴  the Holy Spirit has made you overseers, ²⁵  to shepherd the church of God ²⁶  that he obtained ²⁷  with the blood of his own Son. ²⁸ 

Kisah Para Rasul 20:35

20:35 By all these things, ²⁹  I have shown you that by working in this way we must help ³⁰  the weak, ³¹  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ³² 

Kisah Para Rasul 21:25-26

21:25 But regarding the Gentiles who have believed, we have written a letter, having decided ³³  that they should avoid ³⁴  meat that has been sacrificed to idols ³⁵  and blood and what has been strangled ³⁶  and sexual immorality.” 21:26 Then Paul took the men the next day, ³⁷  and after he had purified himself ³⁸  along with them, he went to the temple and gave notice ³⁹  of the completion of the days of purification, ⁴⁰  when ⁴¹  the sacrifice would be offered for each ⁴²  of them.

Kisah Para Rasul 23:9

23:9 There was a great commotion, ⁴³  and some experts in the law ⁴⁴  from the party of the Pharisees stood up ⁴⁵  and protested strongly, ⁴⁶  “We find nothing wrong ⁴⁷  with this man. What if a spirit or an angel has spoken to him?”

Kisah Para Rasul 25:26

25:26 But I have nothing definite ⁴⁸  to write to my lord ⁴⁹  about him. ⁵⁰  Therefore I have brought him before you all, and especially before you, King Agrippa, ⁵¹  so that after this preliminary hearing ⁵²  I may have something to write.

Kisah Para Rasul 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ⁵³  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ⁵⁴ 

Kisah Para Rasul 28:6

28:6 But they were expecting that he was going to swell up ⁵⁵  or suddenly drop dead. So after they had waited ⁵⁶  a long time and had seen ⁵⁷  nothing unusual happen ⁵⁸  to him, they changed their minds ⁵⁹  and said he was a god. ⁶⁰ 

[2:17]  ¹ sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ² tn Grk “on all flesh.”

[11:19]  ³ sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

[11:19]  ⁴ tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.

[11:19]  ⁵ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

[11:19]  ⁶ tn Grk “and Cyprus,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:19]  sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:19]  ⁷ sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.

[11:19]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[11:19]  ⁸ tn Grk “word.”

[13:22]  ⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹⁰ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ¹¹ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” 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. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ¹² sn A quotation from Ps 89:20.

[13:22]  ¹³ sn A quotation from 1 Sam 13:14.

[13:22]  ¹⁴ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[15:20]  ¹⁵ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ¹⁶ tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).

[15:20]  sn Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14-11:1.

[15:20]  ¹⁷ tn Or “polluted.”

[15:20]  ¹⁸ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).

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

[19:13]  ²⁰ tn Grk “to name the name.”

[19:13]  ²¹ 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]  ²² sn The expression I sternly warn you means “I charge you as under oath.”

[20:28]  ²³ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ²⁴ tn Grk “in which.”

[20:28]  ²⁵ 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]  ²⁶ 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 mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ²⁷ tn Or “acquired.”

[20:28]  ²⁸ 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).

[20:35]  ²⁹ sn The expression By all these things means “In everything I did.”

[20:35]  ³⁰ tn Or “must assist.”

[20:35]  ³¹ tn Or “the sick.” See Eph 4:28.

[20:35]  ³² sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[21:25]  ³³ tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”

[21:25]  sn Having decided refers here to the decision of the Jerusalem council (Acts 15:6-21). Mention of this previous decision reminds the reader that the issue here is somewhat different: It is not whether Gentiles must first become Jews before they can become Christians (as in Acts 15), but whether Jews who become Christians should retain their Jewish practices. Sensitivity to this issue would suggest that Jewish Christians and Gentile Christians might engage in different practices.

[21:25]  ³⁴ tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apecw). The difference in meaning, although slight, has been maintained in the translation.

[21:25]  ³⁵ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[21:25]  ³⁶ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).

[21:26]  ³⁷ 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]  ³⁸ tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26]  ³⁹ 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]  ⁴⁰ sn The days of purification refers to the days of ritual cleansing.

[21:26]  ⁴¹ 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.

[21:26]  ⁴² tn Grk “for each one.”

[23:9]  ⁴³ 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]  ⁴⁴ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ⁴⁵ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ⁴⁶ 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]  ⁴⁷ 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.

[25:26]  ⁴⁸ sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.

[25:26]  ⁴⁹ sn To my lord means “to His Majesty the Emperor.”

[25:26]  ⁵⁰ tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.

[25:26]  ⁵¹ sn See the note on King Agrippa in 25:13.

[25:26]  ⁵² tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.

[26:29]  ⁵³ tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ⁵⁴ sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

[28:6]  ⁵⁵ tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

[28:6]  ⁵⁶ tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6]  ⁵⁷ tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6]  ⁵⁸ tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ⁵⁹ tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:6]  ⁶⁰ sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.