Kisah Para Rasul 4:29

4:29 And now, Lord, pay attention to ¹  their threats, and grant ²  to your servants ³  to speak your message ⁴  with great courage, ⁵ 

Kisah Para Rasul 8:18

8:18 Now Simon, when he saw that the Spirit ⁶  was given through the laying on of the apostles’ hands, offered them money,

Kisah Para Rasul 10:23

10:23 So Peter ⁷  invited them in and entertained them as guests.

On the next day he got up and set out ⁸  with them, and some of the brothers from Joppa ⁹  accompanied him.

Kisah Para Rasul 12:23

12:23 Immediately an angel of the Lord ¹⁰  struck ¹¹  Herod ¹²  down because he did not give the glory to God, and he was eaten by worms and died. ¹³ 

Kisah Para Rasul 13:36

13:36 For David, after he had served ¹⁴  God’s purpose in his own generation, died, ¹⁵  was buried with his ancestors, ¹⁶  and experienced ¹⁷  decay,

Kisah Para Rasul 14:5

14:5 When both the Gentiles and the Jews (together with their rulers) made ¹⁸  an attempt to mistreat ¹⁹  them and stone them, ²⁰ 

Kisah Para Rasul 16:19

16:19 But when her owners ²¹  saw their hope of profit ²²  was gone, they seized ²³  Paul and Silas and dragged ²⁴  them into the marketplace before the authorities.

Kisah Para Rasul 17:29

17:29 So since we are God’s offspring, we should not think the deity ²⁵  is like gold or silver or stone, an image ²⁶  made by human ²⁷  skill ²⁸  and imagination. ²⁹ 

Kisah Para Rasul 20:13

The Voyage to Miletus

20:13 We went on ahead ³⁰  to the ship and put out to sea ³¹  for Assos, ³²  intending ³³  to take Paul aboard there, for he had arranged it this way. ³⁴  He ³⁵  himself was intending ³⁶  to go there by land. ³⁷ 

Kisah Para Rasul 25:3

25:3 Requesting him to do them a favor against Paul, ³⁸  they urged Festus ³⁹  to summon him to Jerusalem, planning an ambush ⁴⁰  to kill him along the way.

Kisah Para Rasul 25:8

25:8 Paul said in his defense, ⁴¹  “I have committed no offense ⁴²  against the Jewish law ⁴³  or against the temple or against Caesar.” ⁴⁴ 

[4:29]  ¹ tn Or “Lord, take notice of.”

[4:29]  ² 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]  ³ tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ⁴ tn Grk “word.”

[4:29]  ⁵ tn Or “with all boldness.”

[8:18]  ⁶ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[10:23]  ⁷ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[10:23]  sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.

[10:23]  ⁸ tn Or “went forth.”

[10:23]  ⁹ sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[12:23]  ¹⁰ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ¹¹ sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ¹² tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ¹³ sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).

[13:36]  ¹⁴ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ¹⁵ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ¹⁶ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ¹⁷ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[14:5]  ¹⁸ tn Grk “So there came about an attempt” 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.

[14:5]  ¹⁹ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ²⁰ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[16:19]  ²¹ tn Or “masters.”

[16:19]  ²² tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.

[16:19]  ²³ tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:19]  ²⁴ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[17:29]  ²⁵ tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ²⁶ tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ²⁷ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ²⁸ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ²⁹ tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.

[20:13]  ³⁰ tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:13]  ³¹ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[20:13]  ³² sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:13]  ³³ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ³⁴ tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”

[20:13]  ³⁵ tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”

[20:13]  ³⁶ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ³⁷ tn Or “there on foot.”

[25:3]  ³⁸ tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.

[25:3]  ³⁹ tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.

[25:3]  ⁴⁰ sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.

[25:8]  ⁴¹ tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”

[25:8]  ⁴² tn Grk “I have sinned…in nothing.”

[25:8]  ⁴³ tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

[25:8]  sn The Jewish law refers to the law of Moses.

[25:8]  ⁴⁴ tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

[25:8]  sn Paul’s threefold claim to be innocent with respect to the law…the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6-7). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge.