Kisah Para Rasul 4:8-12

4:8 Then Peter, filled with the Holy Spirit, ¹  replied, ²  “Rulers of the people and elders, ³  4:9 if ⁴  we are being examined ⁵  today for a good deed ⁶  done to a sick man – by what means this man was healed ⁷  – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ⁸  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ⁹  is the stone that was rejected by you, ¹⁰  the builders, that has become the cornerstone. ¹¹  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ¹²  by which we must ¹³  be saved.”

Kisah Para Rasul 5:29-31

5:29 But Peter and the apostles replied, ¹⁴  “We must obey ¹⁵  God rather than people. ¹⁶  5:30 The God of our forefathers ¹⁷  raised up Jesus, whom you seized and killed by hanging him on a tree. ¹⁸  5:31 God exalted him ¹⁹  to his right hand as Leader ²⁰  and Savior, to give repentance to Israel and forgiveness of sins. ²¹ 

Kisah Para Rasul 21:39--22:5

21:39 Paul answered, ²²  “I am a Jew ²³  from Tarsus in Cilicia, a citizen of an important city. ²⁴  Please ²⁵  allow me to speak to the people.” 21:40 When the commanding officer ²⁶  had given him permission, ²⁷  Paul stood ²⁸  on the steps and gestured ²⁹  to the people with his hand. When they had become silent, ³⁰  he addressed ³¹  them in Aramaic, ³² 

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ³³  that I now ³⁴  make to you.” 22:2 (When they heard ³⁵  that he was addressing ³⁶  them in Aramaic, ³⁷  they became even ³⁸  quieter.) ³⁹  Then ⁴⁰  Paul said, 22:3 “I am a Jew, ⁴¹  born in Tarsus in Cilicia, but brought up ⁴²  in this city, educated with strictness ⁴³  under ⁴⁴  Gamaliel ⁴⁵  according to the law of our ancestors, ⁴⁶  and was ⁴⁷  zealous ⁴⁸  for God just as all of you are today. 22:4 I ⁴⁹  persecuted this Way ⁵⁰  even to the point of death, ⁵¹  tying up ⁵²  both men and women and putting ⁵³  them in prison, 22:5 as both the high priest and the whole council of elders ⁵⁴  can testify about me. From them ⁵⁵  I also received ⁵⁶  letters to the brothers in Damascus, and I was on my way ⁵⁷  to make arrests there and bring ⁵⁸  the prisoners ⁵⁹  to Jerusalem ⁶⁰  to be punished.

[4:8]  ¹ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ² tn Grk “Spirit, said to them.”

[4:8]  ³ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[4:9]  ⁴ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ⁵ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ⁶ tn Or “for an act of kindness.”

[4:9]  ⁷ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:10]  ⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ⁹ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ¹⁰ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ¹¹ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ¹² tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ¹³ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[5:29]  ¹⁴ tn Grk “apostles answered and said.”

[5:29]  ¹⁵ sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].

[5:29]  ¹⁶ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[5:30]  ¹⁷ tn Or “ancestors”; Grk “fathers.”

[5:30]  ¹⁸ tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[5:31]  ¹⁹ tn Grk “This one God exalted” (emphatic).

[5:31]  ²⁰ tn Or “Founder” (of a movement).

[5:31]  ²¹ tn Or “to give repentance and forgiveness of sins to Israel.”

[21:39]  ²² tn Grk “said.”

[21:39]  ²³ tn Grk “a Jewish man.”

[21:39]  ²⁴ tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

[21:39]  ²⁵ tn Grk “I beg you.”

[21:40]  ²⁶ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40]  ²⁷ tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ²⁸ tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ²⁹ tn Or “motioned.”

[21:40]  ³⁰ tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

[21:40]  ³¹ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[21:40]  ³² tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.

[22:1]  ³³ sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

[22:1]  ³⁴ tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

[22:2]  ³⁵ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ³⁶ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ³⁷ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ³⁸ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ³⁹ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ⁴⁰ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[22:3]  ⁴¹ tn Grk “a Jewish man.”

[22:3]  ⁴² tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

[22:3]  ⁴³ tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”

[22:3]  ⁴⁴ tn Grk “strictly at the feet of” (an idiom).

[22:3]  ⁴⁵ tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA²⁷ and UBS⁴, which place a comma after ταύτῃ (tauth), has been followed in the translation.

[22:3]  sn Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[22:3]  ⁴⁶ tn Or “our forefathers.”

[22:3]  ⁴⁷ tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3]  ⁴⁸ tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”

[22:4]  ⁴⁹ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the first person pronoun (“I”) and a new sentence begun in the translation.

[22:4]  ⁵⁰ sn That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22).

[22:4]  ⁵¹ tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4]  ⁵² tn Grk “binding.” See Acts 8:3.

[22:4]  ⁵³ tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

[22:5]  ⁵⁴ tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”

[22:5]  ⁵⁵ tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[22:5]  ⁵⁶ tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.

[22:5]  ⁵⁷ tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.

[22:5]  ⁵⁸ tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.

[22:5]  ⁵⁹ tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”

[22:5]  ⁶⁰ tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”

[22:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.