Kisah Para Rasul 7:14
Konteks7:14 So Joseph sent a message 1 and invited 2 his father Jacob and all his relatives to come, seventy-five people 3 in all.
Kisah Para Rasul 10:5
Konteks10:5 Now 4 send men to Joppa 5 and summon a man named Simon, 6 who is called Peter.
Kisah Para Rasul 10:29
Konteks10:29 Therefore when you sent for me, 7 I came without any objection. Now may I ask why 8 you sent for me?”
Kisah Para Rasul 15:19
Konteks15:19 “Therefore I conclude 9 that we should not cause extra difficulty 10 for those among the Gentiles 11 who are turning to God,
Kisah Para Rasul 16:31
Konteks16:31 They replied, 12 “Believe 13 in the Lord Jesus 14 and you will be saved, you and your household.”
Kisah Para Rasul 16:35
Konteks16:35 At daybreak 15 the magistrates 16 sent their police officers, 17 saying, “Release those men.”
Kisah Para Rasul 18:4
Konteks18:4 He addressed 18 both Jews and Greeks in the synagogue 19 every Sabbath, attempting to persuade 20 them.
Kisah Para Rasul 18:12
Konteks18:12 Now while Gallio 21 was proconsul 22 of Achaia, 23 the Jews attacked Paul together 24 and brought him before the judgment seat, 25
Kisah Para Rasul 20:17
Konteks20:17 From Miletus 26 he sent a message 27 to Ephesus, telling the elders of the church to come to him. 28
Kisah Para Rasul 26:21
Konteks26:21 For this reason the Jews seized me in the temple courts 29 and were trying to kill me.
[7:14] 1 tn The words “a message” are not in the Greek text, but are implied.
[7:14] 2 tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).
[7:14] 3 tn Grk “souls” (here an idiom for the whole person).
[10:5] 4 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.
[10:5] 5 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
[10:5] 6 tn Grk “a certain Simon.”
[10:29] 7 tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.
[10:29] 8 tn Grk “ask for what reason.”
[15:19] 9 tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.
[15:19] 10 tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).
[15:19] 11 tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).
[16:31] 13 sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.
[16:31] 14 tc The majority of
[16:35] 15 tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.
[16:35] 16 tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.
[16:35] 17 tn On the term ῥαβδοῦχος (rJabdouco") see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”
[18:4] 18 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
[18:4] 19 sn See the note on synagogue in 6:9.
[18:4] 20 tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.
[18:12] 21 sn Gallio was proconsul of Achaia from
[18:12] 22 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[18:12] 23 sn Achaia was a Roman province created in 146
[18:12] 24 tn Grk “with one accord.”
[18:12] 25 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.
[18:12] sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.
[20:17] 26 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
[20:17] 27 tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[20:17] 28 tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”
[26:21] 29 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
