Kisah Para Rasul 4:28-30
Konteks4:28 to do as much as your power 1 and your plan 2 had decided beforehand 3 would happen. 4:29 And now, Lord, pay attention to 4 their threats, and grant 5 to your servants 6 to speak your message 7 with great courage, 8 4:30 while you extend your hand to heal, and to bring about miraculous signs 9 and wonders through the name of your holy servant Jesus.”
Kisah Para Rasul 5:1-11
Konteks5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He 10 kept back for himself part of the proceeds with his wife’s knowledge; he brought 11 only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled 12 your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of 13 the land? 5:4 Before it was sold, 14 did it not 15 belong to you? And when it was sold, was the money 16 not at your disposal? How have you thought up this deed in your heart? 17 You have not lied to people 18 but to God!”
5:5 When Ananias heard these words he collapsed and died, and great fear gripped 19 all who heard about it. 5:6 So the young men came, 20 wrapped him up, 21 carried him out, and buried 22 him. 5:7 After an interval of about three hours, 23 his wife came in, but she did not know 24 what had happened. 5:8 Peter said to her, “Tell me, were the two of you 25 paid this amount 26 for the land?” Sapphira 27 said, “Yes, that much.” 5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!” 5:10 At once 28 she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband. 5:11 Great 29 fear gripped 30 the whole church 31 and all who heard about these things.
Kisah Para Rasul 13:3-12
Konteks13:3 Then, after they had fasted 32 and 33 prayed and placed their hands 34 on them, they sent them off.
13:4 So Barnabas and Saul, 35 sent out by the Holy Spirit, went down to Seleucia, 36 and from there they sailed to Cyprus. 37 13:5 When 38 they arrived 39 in Salamis, 40 they began to proclaim 41 the word of God in the Jewish synagogues. 42 (Now they also had John 43 as their assistant.) 44 13:6 When they had crossed over 45 the whole island as far as Paphos, 46 they found a magician, a Jewish false prophet named Bar-Jesus, 47 13:7 who was with the proconsul 48 Sergius Paulus, an intelligent man. The proconsul 49 summoned 50 Barnabas and Saul and wanted to hear 51 the word of God. 13:8 But the magician Elymas 52 (for that is the way his name is translated) 53 opposed them, trying to turn the proconsul 54 away from the faith. 13:9 But Saul (also known as Paul), 55 filled with the Holy Spirit, 56 stared straight 57 at him 13:10 and said, “You who are full of all deceit and all wrongdoing, 58 you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? 59 13:11 Now 60 look, the hand of the Lord is against 61 you, and you will be blind, unable to see the sun for a time!” Immediately mistiness 62 and darkness came over 63 him, and he went around seeking people 64 to lead him by the hand. 13:12 Then when the proconsul 65 saw what had happened, he believed, 66 because he was greatly astounded 67 at the teaching about 68 the Lord.
[4:28] 1 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
[4:28] 2 tn Or “purpose,” “will.”
[4:28] 3 tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.
[4:29] 4 tn Or “Lord, take notice of.”
[4:29] 5 sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.
[4:29] 6 tn Grk “slaves.” See the note on the word “servants” in 2:18.
[4:29] 8 tn Or “with all boldness.”
[4:30] 9 tn The miraculous nature of these signs is implied in the context.
[5:2] 10 tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.
[5:2] 11 tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 12 sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).
[5:3] 13 tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.
[5:4] 14 tn Grk “Remaining to you.”
[5:4] 15 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] 16 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] 17 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] 18 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.
[5:5] 19 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:6] 21 tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”).
[5:6] 22 sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).
[5:7] 23 tn Grk “It happened that after an interval of about three hours.” 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.
[5:7] 24 tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.
[5:8] 25 tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.
[5:8] 26 tn Grk “so much,” “as much as this.”
[5:8] 27 tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.
[5:10] 28 tn Grk “And at once.” 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.
[5:11] 29 tn Grk “And great.” 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.
[5:11] 30 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:11] 31 sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.
[13:3] 32 tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.
[13:3] 33 tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.
[13:3] 34 sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.
[13:4] 35 tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
[13:4] 36 sn Seleucia was the port city of Antioch in Syria.
[13:4] 37 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[13:5] 38 tn Grk “And when.” 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.
[13:5] 39 tn The participle γενόμενοι (genomenoi) is taken temporally.
[13:5] 40 sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.
[13:5] 41 tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.
[13:5] 42 sn See the note on synagogue in 6:9.
[13:5] 43 sn John refers here to John Mark (see Acts 12:25).
[13:5] 44 tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.
[13:5] sn This is a parenthetical note by the author.
[13:6] 45 tn Or “had passed through,” “had traveled through.”
[13:6] 46 sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.
[13:6] 47 sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.
[13:7] 48 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[13:7] 49 tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.
[13:7] 50 tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[13:7] 51 sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.
[13:8] 52 tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.
[13:8] 53 sn A parenthetical note by the author.
[13:8] 54 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[13:9] 55 sn A parenthetical note by the author.
[13:9] 56 sn This qualifying clause in the narrative indicates who represented God in the dispute.
[13:9] 57 tn Or “gazed intently.”
[13:10] 58 tn Or “unscrupulousness.”
[13:10] 59 sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.
[13:11] 60 tn Grk “And now.” 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.
[13:11] 61 tn Grk “upon,” but in a negative sense.
[13:11] 62 sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.
[13:11] 64 tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”
[13:12] 65 sn See the note on proconsul in v. 8.
[13:12] 66 sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).
[13:12] 67 tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.
[13:12] 68 tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).
