Kisah Para Rasul 2:34

2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ¹  at my right hand

Kisah Para Rasul 8:34

8:34 Then the eunuch said ²  to Philip, “Please tell me, ³  who is the prophet saying this about – himself or someone else?” ⁴ 

Kisah Para Rasul 19:33

19:33 Some of the crowd concluded ⁵  it was about ⁶  Alexander because the Jews had pushed him to the front. ⁷  Alexander, gesturing ⁸  with his hand, was wanting to make a defense ⁹  before the public assembly. ¹⁰ 

Kisah Para Rasul 21:27

21:27 When the seven days were almost over, ¹¹  the Jews from the province of Asia ¹²  who had seen him in the temple area ¹³  stirred up the whole crowd ¹⁴  and seized ¹⁵  him,

Kisah Para Rasul 27:22

27:22 And now I advise ¹⁶  you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. ¹⁷ 

[2:34]  ¹ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[8:34]  ² tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ³ tn Grk “I beg you,” “I ask you.”

[8:34]  ⁴ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[19:33]  ⁵ tn Or “Some of the crowd gave instructions to.”

[19:33]  ⁶ tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

[19:33]  ⁷ tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33]  ⁸ tn Or “motioning.”

[19:33]  ⁹ sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

[19:33]  ¹⁰ tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[21:27]  ¹¹ tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27]  ¹² 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.

[21:27]  sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).

[21:27]  ¹³ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ¹⁴ tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  ¹⁵ tn Grk “and laid hands on.”

[27:22]  ¹⁶ tn The same verb is used for Paul’s original recommendation in Ac 27:9.

[27:22]  ¹⁷ tn Grk “except the ship.” Here “but” is used to translate the improper preposition πλήν (plhn; see BDAG 826 s.v. πλήν 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative (“but”). The words “will be lost” are also supplied for clarity.

[27:22]  sn The “prophecy” about the ship serves to underscore Paul’s credibility as an agent of God. Paul addressed his audience carefully and drew attention to the sovereign knowledge of God.