Kisah Para Rasul 1:22

1:22 beginning from his baptism by John until the day he ¹  was taken up from us – one of these must become a witness of his resurrection together with us.”

Kisah Para Rasul 8:10

8:10 All the people, ²  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ³ 

Kisah Para Rasul 8:40

8:40 Philip, however, found himself ⁴  at Azotus, ⁵  and as he passed through the area, ⁶  he proclaimed the good news ⁷  to all the towns ⁸  until he came to Caesarea. ⁹ 

Kisah Para Rasul 11:22

11:22 A report ¹⁰  about them came to the attention ¹¹  of the church in Jerusalem, ¹²  and they sent Barnabas ¹³  to Antioch. ¹⁴ 

Kisah Para Rasul 13:47

13:47 For this ¹⁵  is what the Lord has commanded us: ‘I have appointed ¹⁶  you to be a light ¹⁷  for the Gentiles, to bring salvation ¹⁸  to the ends of the earth.’” ¹⁹ 

Kisah Para Rasul 17:14

17:14 Then the brothers sent Paul away to the coast ²⁰  at once, but Silas and Timothy remained in Berea. ²¹ 

Kisah Para Rasul 23:12

The Plot to Kill Paul

23:12 When morning came, ²²  the Jews formed ²³  a conspiracy ²⁴  and bound themselves with an oath ²⁵  not to eat or drink anything ²⁶  until they had killed Paul.

Kisah Para Rasul 23:14

23:14 They ²⁷  went ²⁸  to the chief priests ²⁹  and the elders and said, “We have bound ourselves with a solemn oath ³⁰  not to partake ³¹  of anything until we have killed Paul.

Kisah Para Rasul 25:21

25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ³²  I ordered him to be kept under guard until I could send him to Caesar.” ³³ 

Kisah Para Rasul 26:11

26:11 I punished ³⁴  them often in all the synagogues ³⁵  and tried to force ³⁶  them to blaspheme. Because I was so furiously enraged ³⁷  at them, I went to persecute ³⁸  them even in foreign cities.

[1:22]  ¹ tn Here the pronoun “he” refers to Jesus.

[8:10]  ² tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ³ tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”

[8:40]  ⁴ tn Or “appeared.”

[8:40]  ⁵ sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ⁶ tn The words “the area” are not in the Greek text but are implied.

[8:40]  ⁷ tn Or “he preached the gospel.”

[8:40]  ⁸ tn Or “cities.”

[8:40]  ⁹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[8:40]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ¹⁰ tn Grk “Word.”

[11:22]  ¹¹ tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.

[11:22]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ¹³ tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielqein) is found before ἕως (Jews) in D E Ψ 33 Ï and some versional mss. It is lacking in Ì⁷⁴ א A B 81 1739 pc and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be original. NA²⁷ has the infinitive in brackets, indicating doubt as to its authenticity.

[11:22]  ¹⁴ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.

[13:47]  ¹⁵ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ¹⁶ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ¹⁷ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ¹⁸ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ¹⁹ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[17:14]  ²⁰ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ²¹ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[23:12]  ²² tn Grk “when it was day.”

[23:12]  ²³ tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.

[23:12]  ²⁴ tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).

[23:12]  ²⁵ tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[23:12]  ²⁶ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[23:14]  ²⁷ tn Grk “who.” 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.

[23:14]  ²⁸ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ²⁹ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ³⁰ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ³¹ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[25:21]  ³² tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”

[25:21]  ³³ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[26:11]  ³⁴ tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. 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.

[26:11]  ³⁵ sn See the note on synagogue in 6:9.

[26:11]  ³⁶ tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).

[26:11]  ³⁷ tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”

[26:11]  ³⁸ tn Or “I pursued them even as far as foreign cities.”