Kisah Para Rasul 3:12

3:12 When Peter saw this, he declared to the people, “Men of Israel, ¹  why are you amazed at this? Why ²  do you stare at us as if we had made this man ³  walk by our own power or piety?

Kisah Para Rasul 10:28

10:28 He said to them, “You know that ⁴  it is unlawful ⁵  for a Jew ⁶  to associate with or visit a Gentile, ⁷  yet God has shown me that I should call no person ⁸  defiled or ritually unclean. ⁹ 

Kisah Para Rasul 14:17

14:17 yet he did not leave himself without a witness by doing good, ¹⁰  by giving you rain from heaven ¹¹  and fruitful seasons, satisfying you ¹²  with food and your hearts with joy.” ¹³ 

Kisah Para Rasul 17:23

17:23 For as I went around and observed closely your objects of worship, ¹⁴  I even found an altar with this inscription: ¹⁵  ‘To an unknown god.’ Therefore what you worship without knowing it, ¹⁶  this I proclaim to you.

Kisah Para Rasul 23:15

23:15 So now you and the council ¹⁷  request the commanding officer ¹⁸  to bring him down to you, as if you were going to determine ¹⁹  his case ²⁰  by conducting a more thorough inquiry. ²¹  We are ready to kill him ²²  before he comes near this place.” ²³ 

[3:12]  ¹ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ² tn Grk “or why.”

[3:12]  ³ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[10:28]  ⁴ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ⁵ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ⁶ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ⁷ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ⁸ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ⁹ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:28]  sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.

[14:17]  ¹⁰ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ¹¹ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ¹² tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ¹³ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[17:23]  ¹⁴ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ¹⁵ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ¹⁶ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[23:15]  ¹⁷ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ¹⁸ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ¹⁹ 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]  ²⁰ tn Grk “determine the things about him.”

[23:15]  ²¹ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ²² 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]  ²³ tn The words “this place” are not in the Greek text, but are implied.