Kisah Para Rasul 5:28-33
Konteks5:28 saying, “We gave 1 you strict orders 2 not to teach in this name. 3 Look, 4 you have filled Jerusalem 5 with your teaching, and you intend to bring this man’s blood 6 on us!” 5:29 But Peter and the apostles replied, 7 “We must obey 8 God rather than people. 9 5:30 The God of our forefathers 10 raised up Jesus, whom you seized and killed by hanging him on a tree. 11 5:31 God exalted him 12 to his right hand as Leader 13 and Savior, to give repentance to Israel and forgiveness of sins. 14 5:32 And we are witnesses of these events, 15 and so is the Holy Spirit whom God has given to those who obey 16 him.”
5:33 Now when they heard this, they became furious 17 and wanted to execute them. 18
Kisah Para Rasul 6:9-11
Konteks6:9 But some men from the Synagogue 19 of the Freedmen (as it was called), 20 both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, 21 stood up and argued with Stephen. 6:10 Yet 22 they were not able to resist 23 the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated 24 some men to say, “We have heard this man 25 speaking blasphemous words against Moses and God.”
Kisah Para Rasul 7:54-59
Konteks7:54 When they heard these things, they became furious 26 and ground their teeth 27 at him. 7:55 But Stephen, 28 full 29 of the Holy Spirit, looked intently 30 toward heaven and saw the glory of God, and Jesus standing 31 at the right hand of God. 7:56 “Look!” he said. 32 “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, 33 shouting out with a loud voice, and rushed at him with one intent. 7:58 When 34 they had driven him out of the city, they began to stone him, 35 and the witnesses laid their cloaks 36 at the feet of a young man named Saul. 7:59 They 37 continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!”
Kisah Para Rasul 19:24-28
Konteks19:24 For a man named Demetrius, a silversmith who made silver shrines 38 of Artemis, 39 brought a great deal 40 of business 41 to the craftsmen. 19:25 He gathered 42 these 43 together, along with the workmen in similar trades, 44 and said, “Men, you know that our prosperity 45 comes from this business. 19:26 And you see and hear that this Paul has persuaded 46 and turned away 47 a large crowd, 48 not only in Ephesus 49 but in practically all of the province of Asia, 50 by saying 51 that gods made by hands are not gods at all. 52 19:27 There is danger not only that this business of ours will come into disrepute, 53 but also that the temple of the great goddess Artemis 54 will be regarded as nothing, 55 and she whom all the province of Asia 56 and the world worship will suffer the loss of her greatness.” 57
19:28 When 58 they heard 59 this they became enraged 60 and began to shout, 61 “Great is Artemis 62 of the Ephesians!”
[5:28] 1 tc ‡ The majority of
[5:28] 2 tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).
[5:28] 3 sn The name (i.e., person) of Jesus is the constant issue of debate.
[5:28] 4 tn Grk “And behold.” 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.
[5:28] 5 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:28] 6 sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”
[5:29] 7 tn Grk “apostles answered and said.”
[5:29] 8 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] 9 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[5:30] 10 tn Or “ancestors”; Grk “fathers.”
[5:30] 11 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] 12 tn Grk “This one God exalted” (emphatic).
[5:31] 13 tn Or “Founder” (of a movement).
[5:31] 14 tn Or “to give repentance and forgiveness of sins to Israel.”
[5:32] 15 tn Or “things.” They are preaching these things even to the hostile leadership.
[5:32] 16 sn Those who obey. The implication, of course, is that the leadership is disobeying God.
[5:33] 17 sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.
[5:33] 18 sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).
[6:9] 19 sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
[6:9] 20 tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).
[6:9] 21 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[6:10] 22 tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.
[6:10] 23 sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
[6:11] 24 tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.
[6:11] 25 tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”
[7:54] 26 tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).
[7:54] 27 tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.
[7:55] 28 tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
[7:55] 29 tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.
[7:55] 30 tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
[7:55] 31 sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.
[7:56] 32 tn Grk “And he said, ‘Look!’” 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; a new sentence is begun instead.
[7:57] 33 sn They covered their ears to avoid hearing what they considered to be blasphemy.
[7:58] 34 tn Grk “And when.” 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; a new sentence is begun instead.
[7:58] 35 sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.
[7:58] 36 tn Or “outer garments.”
[7:58] sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).
[7:59] 37 tn Grk “And they.” 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; a new sentence is begun instead.
[19:24] 38 tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”
[19:24] 39 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
[19:24] 40 tn Grk “brought not a little business” (an idiom).
[19:24] 41 sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.
[19:25] 42 tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.
[19:25] 43 tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.
[19:25] 44 sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
[19:25] 45 tn Another possible meaning is “that this business is an easy way for us to earn a living.”
[19:26] 46 tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.
[19:26] 48 tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”
[19:26] 49 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:26] 50 tn Grk “Asia”; see the note on this word in v. 22.
[19:26] 51 tn The participle λέγων (legwn) has been regarded as indicating instrumentality.
[19:26] 52 tn The words “at all” are not in the Greek text but are implied.
[19:26] sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.
[19:27] 53 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”
[19:27] 54 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
[19:27] 55 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”
[19:27] 56 tn Grk “Asia”; see the note on this word in v. 22.
[19:27] 57 tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”
[19:27] sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.
[19:28] 58 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.
[19:28] 59 tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.
[19:28] 60 tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).
[19:28] 61 tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.
[19:28] 62 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
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