Kisah Para Rasul 20:31

20:31 Therefore be alert, ¹  remembering that night and day for three years I did not stop warning ²  each one of you with tears.

Kisah Para Rasul 16:23

16:23 After they had beaten them severely, ³  they threw them into prison and commanded ⁴  the jailer to guard them securely.

Kisah Para Rasul 20:28

20:28 Watch out for ⁵  yourselves and for all the flock of which ⁶  the Holy Spirit has made you overseers, ⁷  to shepherd the church of God ⁸  that he obtained ⁹  with the blood of his own Son. ¹⁰ 

Kisah Para Rasul 12:4

12:4 When he had seized him, he put him in prison, handing him over to four squads ¹¹  of soldiers to guard him. Herod ¹²  planned ¹³  to bring him out for public trial ¹⁴  after the Passover.

Kisah Para Rasul 12:6

12:6 On that very night before Herod was going to bring him out for trial, ¹⁵  Peter was sleeping between two soldiers, bound with two chains, while ¹⁶  guards in front of the door were keeping watch ¹⁷  over the prison.

Kisah Para Rasul 28:16

28:16 When we entered Rome, Paul was allowed to live ¹⁸  by himself, with the soldier who was guarding him.

Kisah Para Rasul 22:20

22:20 And when the blood of your witness ¹⁹  Stephen was shed, ²⁰  I myself was standing nearby, approving, ²¹  and guarding the cloaks ²²  of those who were killing him.’ ²³ 

Kisah Para Rasul 9:24

9:24 but Saul learned of their plot against him. ²⁴  They were also watching ²⁵  the city gates ²⁶  day and night so that they could kill him.

Kisah Para Rasul 24:23

24:23 He ordered the centurion ²⁷  to guard Paul, ²⁸  but to let him have some freedom, ²⁹  and not to prevent any of his friends ³⁰  from meeting his needs. ³¹ 

Kisah Para Rasul 23:35

23:35 he said, “I will give you a hearing ³²  when your accusers arrive too.” Then ³³  he ordered that Paul ³⁴  be kept under guard in Herod’s palace. ³⁵ 

Kisah Para Rasul 12:19

12:19 When Herod ³⁶  had searched ³⁷  for him and did not find him, he questioned ³⁸  the guards and commanded that they be led away to execution. ³⁹  Then ⁴⁰  Herod ⁴¹  went down from Judea to Caesarea ⁴²  and stayed there.

Kisah Para Rasul 16:27

16:27 When the jailer woke up ⁴³  and saw the doors of the prison standing open, ⁴⁴  he drew his sword and was about to kill himself, ⁴⁵  because he assumed ⁴⁶  the prisoners had escaped.

Kisah Para Rasul 19:35

19:35 After the city secretary ⁴⁷  quieted the crowd, he said, “Men of Ephesus, what person ⁴⁸  is there who does not know that the city of the Ephesians is the keeper ⁴⁹  of the temple of the great Artemis ⁵⁰  and of her image that fell from heaven? ⁵¹ 

Kisah Para Rasul 12:10

12:10 After they had passed the first and second guards, ⁵²  they came to the iron ⁵³  gate leading into the city. It ⁵⁴  opened for them by itself, ⁵⁵  and they went outside and walked down one narrow street, ⁵⁶  when at once the angel left him.

Kisah Para Rasul 12:5

12:5 So Peter was kept in prison, but those in the church were earnestly ⁵⁷  praying to God for him. ⁵⁸ 

Kisah Para Rasul 12:7

12:7 Suddenly ⁵⁹  an angel of the Lord ⁶⁰  appeared, and a light shone in the prison cell. He struck ⁶¹  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ⁶²  wrists. ⁶³ 

Kisah Para Rasul 15:29

15:29 that you abstain from meat that has been sacrificed to idols ⁶⁴  and from blood and from what has been strangled ⁶⁵  and from sexual immorality. ⁶⁶  If you keep yourselves from doing these things, ⁶⁷  you will do well. Farewell. ⁶⁸ 

Kisah Para Rasul 5:23

5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, ⁶⁹  we found no one inside.”

Kisah Para Rasul 12:18

12:18 At daybreak ⁷⁰  there was great consternation ⁷¹  among the soldiers over what had become of Peter.

Kisah Para Rasul 5:35

5:35 Then he said to the council, ⁷²  “Men of Israel, ⁷³  pay close attention to ⁷⁴  what you are about to do to these men.

Kisah Para Rasul 6:2

6:2 So the twelve ⁷⁵  called ⁷⁶  the whole group ⁷⁷  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ⁷⁸ 

Kisah Para Rasul 10:7

10:7 When the angel who had spoken to him departed, Cornelius ⁷⁹  called two of his personal servants ⁸⁰  and a devout soldier from among those who served him, ⁸¹ 

Kisah Para Rasul 20:29

20:29 I know that after I am gone ⁸²  fierce wolves ⁸³  will come in among you, not sparing the flock.

Kisah Para Rasul 25:21

25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, ⁸⁴  I ordered him to be kept under guard until I could send him to Caesar.” ⁸⁵ 

Kisah Para Rasul 27:34

27:34 Therefore I urge you to take some food, for this is important ⁸⁶  for your survival. ⁸⁷  For not one of you will lose a hair from his head.”

[20:31]  ¹ tn Or “be watchful.”

[20:31]  ² tn Or “admonishing.”

[16:23]  ³ tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”

[16:23]  ⁴ tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[20:28]  ⁵ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ⁶ tn Grk “in which.”

[20:28]  ⁷ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ⁸ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ⁹ tn Or “acquired.”

[20:28]  ¹⁰ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:28]  sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

[12:4]  ¹¹ sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ¹² tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ¹³ tn Or “intended”; Grk “wanted.”

[12:4]  ¹⁴ tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[12:6]  ¹⁵ tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.

[12:6]  ¹⁶ tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.

[12:6]  ¹⁷ tn Or “were guarding.”

[28:16]  ¹⁸ tn Or “to stay.”

[28:16]  sn Allowed to live by himself. Paul continued to have a generous prison arrangement (cf. Acts 27:3).

[22:20]  ¹⁹ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ²⁰ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ²¹ tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:20]  ²² tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ²³ tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[9:24]  ²⁴ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ²⁵ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ²⁶ tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used.

[24:23]  ²⁷ sn See the note on the word centurion in 10:1.

[24:23]  ²⁸ tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.

[24:23]  ²⁹ tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”

[24:23]  ³⁰ tn Grk “any of his own” (this could also refer to relatives).

[24:23]  ³¹ tn Grk “from serving him.”

[23:35]  ³² tn Or “I will hear your case.” BDAG 231 s.v. διακούω has “as legal t.t. give someone an opportunity to be heard in court, give someone (τινός) a hearing Ac 23:35”; L&N 56.13 has “to give a judicial hearing in a legal matter – ‘to hear a case, to provide a legal hearing, to hear a case in court.’”

[23:35]  ³³ tn Grk “ordering.” The participle κελεύσας (keleusas) has been translated as a finite verb and a new sentence begun here due to the length and complexity of the Greek sentence. “Then” has also been supplied to indicate the logical and temporal sequence.

[23:35]  ³⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:35]  ³⁵ sn Herod’s palace (Grk “Herod’s praetorium”) was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of a.d. 56-57.

[12:19]  ³⁶ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:19]  ³⁷ tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).

[12:19]  ³⁸ tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.

[12:19]  ³⁹ tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).

[12:19]  ⁴⁰ tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.

[12:19]  ⁴¹ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in a.d. 44, and vv. 20-23 here describe his death. Thus the end of v. 19 provides Luke’s transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase “Then Peter went down from Judea to Caesarea and stayed there,” understanding the referent to be Peter rather than Herod Agrippa I.

[12:19]  sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in a.d. 44 according to Josephus, Ant. 19.8.2 [19.343-352].

[12:19]  ⁴² 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.

[12:19]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:27]  ⁴³ tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.

[16:27]  ⁴⁴ tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.

[16:27]  ⁴⁵ sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).

[16:27]  ⁴⁶ tn Or “thought.”

[19:35]  ⁴⁷ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ⁴⁸ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ⁴⁹ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ⁵⁰ 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.

[19:35]  ⁵¹ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:35]  sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.

[12:10]  ⁵² tn Or perhaps, “guard posts.”

[12:10]  ⁵³ sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).

[12:10]  ⁵⁴ tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[12:10]  ⁵⁵ tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ⁵⁶ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[12:5]  ⁵⁷ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ⁵⁸ tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.

[12:7]  ⁵⁹ tn Grk “And behold.” 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. The interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.

[12:7]  ⁶⁰ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ⁶¹ tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.

[12:7]  ⁶² tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ⁶³ tn Grk “the hands,” but the wrist was considered a part of the hand.

[15:29]  ⁶⁴ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  ⁶⁵ tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood).

[15:29]  ⁶⁶ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  ⁶⁷ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  ⁶⁸ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[5:23]  ⁶⁹ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:18]  ⁷⁰ tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.

[12:18]  ⁷¹ tn Grk “no little consternation.” The translation given for τάραχος (taraco") in this verse by BDAG 991 s.v. τάραχος 1 is “mental agitation.” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion – ‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.

[5:35]  ⁷² tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ⁷³ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.

[5:35]  ⁷⁴ tn Or “men, be careful.”

[6:2]  ⁷⁵ sn The twelve refers to the twelve apostles.

[6:2]  ⁷⁶ tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[6:2]  ⁷⁷ tn Or “the multitude.”

[6:2]  ⁷⁸ tn Grk “to serve tables.”

[10:7]  ⁷⁹ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ⁸⁰ tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

[10:7]  ⁸¹ tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

[20:29]  ⁸² tn Grk “after my departure.”

[20:29]  ⁸³ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[25:21]  ⁸⁴ 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]  ⁸⁵ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[27:34]  ⁸⁶ tn Or “necessary.” BDAG 873-74 s.v. πρός 1 has “πρ. τῆς σωτηρίας in the interest of safety Ac 27:34”; L&N 27.18 has “‘therefore, I urge you to take some food, for this is important for your deliverance’ or ‘…for your survival’ Ac 27:34.”

[27:34]  ⁸⁷ tn Or “deliverance” (‘salvation’ in a nontheological sense).