Kisah Para Rasul 22:1

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ¹  that I now ²  make to you.”

Kisah Para Rasul 15:25

15:25 we have unanimously ³  decided ⁴  to choose men to send to you along with our dear friends Barnabas and Paul,

Kisah Para Rasul 18:21

18:21 but said farewell to ⁵  them and added, ⁶  “I will come back ⁷  to you again if God wills.” ⁸  Then ⁹  he set sail from Ephesus,

Kisah Para Rasul 19:36

19:36 So because these facts ¹⁰  are indisputable, ¹¹  you must keep quiet ¹²  and not do anything reckless. ¹³ 

Kisah Para Rasul 20:20

20:20 You know that I did not hold back from proclaiming ¹⁴  to you anything that would be helpful, ¹⁵  and from teaching you publicly ¹⁶  and from house to house,

Kisah Para Rasul 20:29

20:29 I know that after I am gone ¹⁷  fierce wolves ¹⁸  will come in among you, not sparing the flock.

Kisah Para Rasul 27:22

27:22 And now I advise ¹⁹  you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. ²⁰ 

Kisah Para Rasul 3:26

3:26 God raised up ²¹  his servant and sent him first to you, to bless you by turning ²²  each one of you from your iniquities.” ²³ 

Kisah Para Rasul 13:32

13:32 And we proclaim to you the good news about the promise to our ancestors, ²⁴ 

Kisah Para Rasul 15:24

15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ²⁵  you, upsetting ²⁶  your minds ²⁷  by what they said, ²⁸ 

Kisah Para Rasul 17:22

17:22 So Paul stood ²⁹  before the Areopagus and said, “Men of Athens, I see that you are very religious ³⁰  in all respects. ³¹ 

Kisah Para Rasul 17:28

17:28 For in him we live and move about ³²  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ³³ 

Kisah Para Rasul 18:15

18:15 but since it concerns points of disagreement ³⁴  about words and names and your own law, settle ³⁵  it yourselves. I will not be ³⁶  a judge of these things!”

Kisah Para Rasul 24:22

24:22 Then Felix, ³⁷  who understood the facts ³⁸  concerning the Way ³⁹  more accurately, ⁴⁰  adjourned their hearing, ⁴¹  saying, “When Lysias the commanding officer comes down, I will decide your case.” ⁴² 

Kisah Para Rasul 27:34

27:34 Therefore I urge you to take some food, for this is important ⁴³  for your survival. ⁴⁴  For not one of you will lose a hair from his head.”

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.” ⁴⁵ 

Kisah Para Rasul 1:8

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ⁴⁶  of the earth.”

Kisah Para Rasul 2:22

2:22 “Men of Israel, ⁴⁷  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ⁴⁸  wonders, and miraculous signs ⁴⁹  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 2:29

2:29 “Brothers, ⁵⁰  I can speak confidently ⁵¹  to you about our forefather ⁵²  David, that he both died and was buried, and his tomb is with us to this day.

Kisah Para Rasul 3:22

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ⁵³  him in everything he tells you. ⁵⁴ 

Kisah Para Rasul 7:43

7:43 But you took along the tabernacle ⁵⁵  of Moloch ⁵⁶  and the star of the ⁵⁷  god Rephan, ⁵⁸  the images you made to worship, but I will deport ⁵⁹  you beyond Babylon.’ ⁶⁰ 

Kisah Para Rasul 19:13

19:13 But some itinerant ⁶¹  Jewish exorcists tried to invoke the name ⁶²  of the Lord Jesus over those who were possessed by ⁶³  evil spirits, saying, “I sternly warn ⁶⁴  you by Jesus whom Paul preaches.”

Kisah Para Rasul 20:28

20:28 Watch out for ⁶⁵  yourselves and for all the flock of which ⁶⁶  the Holy Spirit has made you overseers, ⁶⁷  to shepherd the church of God ⁶⁸  that he obtained ⁶⁹  with the blood of his own Son. ⁷⁰ 

Kisah Para Rasul 20:32

20:32 And now I entrust ⁷¹  you to God and to the message ⁷²  of his grace. This message ⁷³  is able to build you up and give you an inheritance among all those who are sanctified.

Kisah Para Rasul 23:15

23:15 So now you and the council ⁷⁴  request the commanding officer ⁷⁵  to bring him down to you, as if you were going to determine ⁷⁶  his case ⁷⁷  by conducting a more thorough inquiry. ⁷⁸  We are ready to kill him ⁷⁹  before he comes near this place.” ⁸⁰ 

Kisah Para Rasul 14:15

14:15 “Men, why are you doing these things? We too are men, with human natures ⁸¹  just like you! We are proclaiming the good news to you, so that you should turn ⁸²  from these worthless ⁸³  things to the living God, who made the heaven, the earth, ⁸⁴  the sea, and everything that is in them.

[22:1]  ¹ sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

[22:1]  ² tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

[15:25]  ³ tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

[15:25]  ⁴ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[18:21]  ⁵ tn Or “but took leave of.”

[18:21]  ⁶ tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.

[18:21]  ⁷ tn Or “will return.”

[18:21]  ⁸ tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.

[18:21]  ⁹ tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.

[19:36]  ¹⁰ tn Grk “these things.”

[19:36]  ¹¹ tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”

[19:36]  ¹² tn Grk “it is necessary that you be quiet.”

[19:36]  ¹³ tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.

[20:20]  ¹⁴ tn Or “declaring.”

[20:20]  ¹⁵ tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ¹⁶ tn Or “openly.”

[20:29]  ¹⁷ tn Grk “after my departure.”

[20:29]  ¹⁸ 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.

[27:22]  ¹⁹ tn The same verb is used for Paul’s original recommendation in Ac 27:9.

[27:22]  ²⁰ 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.

[3:26]  ²¹ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ²² sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ²³ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[13:32]  ²⁴ tn Or “to our forefathers”; Grk “the fathers.”

[15:24]  ²⁵ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

[15:24]  ²⁶ tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ²⁷ tn Grk “souls.”

[15:24]  ²⁸ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[17:22]  ²⁹ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ³⁰ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ³¹ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:28]  ³² tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ³³ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[18:15]  ³⁴ tn Or “dispute.”

[18:15]  ³⁵ tn Grk “see to it” (an idiom).

[18:15]  ³⁶ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[24:22]  ³⁷ sn See the note on Antonius Felix in 23:24.

[24:22]  ³⁸ tn Grk “the things.”

[24:22]  ³⁹ tn That is, concerning Christianity.

[24:22]  ⁴⁰ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ⁴¹ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ⁴² tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[27:34]  ⁴³ 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]  ⁴⁴ tn Or “deliverance” (‘salvation’ in a nontheological sense).

[28:20]  ⁴⁵ 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).

[1:8]  ⁴⁶ tn Or “to the ends.”

[2:22]  ⁴⁷ 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 conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ⁴⁸ tn Or “miraculous deeds.”

[2:22]  ⁴⁹ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[2:29]  ⁵⁰ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ⁵¹ sn Peter’s certainty is based on well-known facts.

[2:29]  ⁵² tn Or “about our noted ancestor,” “about the patriarch.”

[3:22]  ⁵³ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ⁵⁴ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[7:43]  ⁵⁵ tn Or “tent.”

[7:43]  sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).

[7:43]  ⁵⁶ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ⁵⁷ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ⁵⁸ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ⁵⁹ tn Or “I will make you move.”

[7:43]  ⁶⁰ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[19:13]  ⁶¹ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ⁶² tn Grk “to name the name.”

[19:13]  ⁶³ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ⁶⁴ sn The expression I sternly warn you means “I charge you as under oath.”

[20:28]  ⁶⁵ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ⁶⁶ tn Grk “in which.”

[20:28]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ tn Or “acquired.”

[20:28]  ⁷⁰ 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).

[20:32]  ⁷¹ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ⁷² tn Grk “word.”

[20:32]  ⁷³ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[23:15]  ⁷⁴ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ⁷⁵ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ⁷⁶ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ⁷⁷ tn Grk “determine the things about him.”

[23:15]  ⁷⁸ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ⁷⁹ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ⁸⁰ tn The words “this place” are not in the Greek text, but are implied.

[14:15]  ⁸¹ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ⁸² tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ⁸³ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ⁸⁴ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.