Kisah Para Rasul 1:24

1:24 Then they prayed, ¹  “Lord, you know the hearts of all. Show us which one of these two you have chosen

Kisah Para Rasul 5:34

5:34 But a Pharisee ²  whose name was Gamaliel, ³  a teacher of the law who was respected by all the people, stood up ⁴  in the council ⁵  and ordered the men to be put outside for a short time.

Kisah Para Rasul 8:39

8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ⁶  went on his way rejoicing. ⁷ 

Kisah Para Rasul 9:11

9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ⁸  and at Judas’ house look for a man from Tarsus named Saul. For he is praying,

Kisah Para Rasul 9:13

9:13 But Ananias replied, ⁹  “Lord, I have heard from many people ¹⁰  about this man, how much harm he has done to your saints in Jerusalem,

Kisah Para Rasul 10:17

10:17 Now while Peter was puzzling over ¹¹  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ¹²  and approached ¹³  the gate.

Kisah Para Rasul 10:42

10:42 He ¹⁴  commanded us to preach to the people and to warn ¹⁵  them ¹⁶  that he is the one ¹⁷  appointed ¹⁸  by God as judge ¹⁹  of the living and the dead.

Kisah Para Rasul 13:15

13:15 After the reading from the law and the prophets, ²⁰  the leaders of the synagogue ²¹  sent them a message, ²²  saying, “Brothers, ²³  if you have any message ²⁴  of exhortation ²⁵  for the people, speak it.” ²⁶ 

Kisah Para Rasul 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ²⁷  and began to teach the brothers, “Unless you are circumcised ²⁸  according to the custom of Moses, you cannot be saved.”

Kisah Para Rasul 23:1

23:1 Paul looked directly ²⁹  at the council ³⁰  and said, “Brothers, I have lived my life with a clear conscience ³¹  before God to this day.”

Kisah Para Rasul 23:11

23:11 The following night the Lord ³²  stood near ³³  Paul ³⁴  and said, “Have courage, ³⁵  for just as you have testified about me in Jerusalem, ³⁶  so you must also testify in Rome.” ³⁷ 

Kisah Para Rasul 23:20

23:20 He replied, ³⁸  “The Jews have agreed to ask you to bring Paul down to the council ³⁹  tomorrow, as if they were going to inquire more thoroughly about him.

Kisah Para Rasul 23:27

23:27 This man was seized ⁴⁰  by the Jews and they were about to kill him, ⁴¹  when I came up ⁴²  with the detachment ⁴³  and rescued him, because I had learned that he was ⁴⁴  a Roman citizen. ⁴⁵ 

Kisah Para Rasul 23:30

23:30 When I was informed ⁴⁶  there would be a plot ⁴⁷  against this man, I sent him to you at once, also ordering his accusers to state their charges ⁴⁸  against him before you.

Kisah Para Rasul 27:33

27:33 As day was about to dawn, ⁴⁹  Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense ⁵⁰  and have gone ⁵¹  without food; you have eaten nothing. ⁵² 

Kisah Para Rasul 28:20

28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” ⁵³ 

[1:24]  ¹ tn Grk “And praying, they said.” 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.

[5:34]  ² sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:34]  ³ sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. 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.

[5:34]  ⁴ tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[5:34]  ⁵ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[8:39]  ⁶ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ⁷ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[9:11]  ⁸ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[9:13]  ⁹ sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ¹⁰ tn The word “people” is not in the Greek text, but is implied.

[10:17]  ¹¹ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ¹² tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ¹³ tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

[10:17]  sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.

[10:42]  ¹⁴ tn Grk “and he.” 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.

[10:42]  ¹⁵ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

[10:42]  ¹⁶ tn The word “them” 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.

[10:42]  ¹⁷ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42]  ¹⁸ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ¹⁹ sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

[13:15]  ²⁰ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ²¹ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ²² tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ²³ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ²⁴ tn Or “word.”

[13:15]  ²⁵ tn Or “encouragement.”

[13:15]  ²⁶ tn Or “give it.”

[15:1]  ²⁷ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ²⁸ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:1]  sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

[23:1]  ²⁹ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ³⁰ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ³¹ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[23:11]  ³² sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ³³ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ³⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ³⁵ tn Or “Do not be afraid.”

[23:11]  ³⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ³⁷ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[23:20]  ³⁸ tn Grk “He said.”

[23:20]  ³⁹ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:27]  ⁴⁰ tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.

[23:27]  ⁴¹ tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.

[23:27]  ⁴² tn Or “approached.”

[23:27]  ⁴³ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:27]  ⁴⁴ tn In Greek this is a present tense retained in indirect discourse.

[23:27]  ⁴⁵ tn The word “citizen” is supplied here for emphasis and clarity.

[23:27]  sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.

[23:30]  ⁴⁶ tn Grk “It being revealed to me.” The participle μηνυθείσης (mhnuqeish") has been taken temporally.

[23:30]  ⁴⁷ tn The term translated “plot” here is a different one than the one in Acts 23:16 (see BDAG 368 s.v. ἐπιβουλή).

[23:30]  ⁴⁸ tn Grk “the things against him.” This could be rendered as “accusations,” “grievances,” or “charges,” but since “ordered his accusers to state their accusations” sounds redundant in English, “charges” was used instead.

[27:33]  ⁴⁹ tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”

[27:33]  ⁵⁰ tn Or “have waited anxiously.” Grk “waiting anxiously.” The participle προσδοκῶντες (prosdokwnte") has been translated as a finite verb due to requirements of contemporary English style.

[27:33]  ⁵¹ tn Or “continued.”

[27:33]  ⁵² tn Grk “having eaten nothing.” The participle προσλαβόμενοι (proslabomenoi) has been translated as a finite verb (with subject “you” supplied) due to requirements of contemporary English style.

[28:20]  ⁵³ sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).