Kisah Para Rasul 3:17

3:17 And now, brothers, I know you acted in ignorance, ¹  as your rulers did too.

Kisah Para Rasul 4:8

4:8 Then Peter, filled with the Holy Spirit, ²  replied, ³  “Rulers of the people and elders, ⁴ 

Kisah Para Rasul 7:35

7:35 This same ⁵  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁶  God sent as both ruler and deliverer ⁷  through the hand of the angel ⁸  who appeared to him in the bush.

Kisah Para Rasul 4:5

4:5 On the next day, ⁹  their rulers, elders, and experts in the law ¹⁰  came together ¹¹  in Jerusalem. ¹² 

Kisah Para Rasul 7:27

7:27 But the man who was unfairly hurting his neighbor pushed ¹³  Moses ¹⁴  aside, saying, ‘Who made ¹⁵  you a ruler and judge over us?

Kisah Para Rasul 14:5

14:5 When both the Gentiles and the Jews (together with their rulers) made ¹⁶  an attempt to mistreat ¹⁷  them and stone them, ¹⁸ 

Kisah Para Rasul 4:26

4:26 The kings of the earth stood together, ¹⁹ 

and the rulers assembled together,

against the Lord and against his ²⁰  Christ.’ ²¹ 

Kisah Para Rasul 23:5

23:5 Paul replied, ²²  “I did not realize, ²³  brothers, that he was the high priest, for it is written, ‘You must not speak evil about a ruler of your people.’” ²⁴ 

Kisah Para Rasul 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ²⁵  him, ²⁶  and they fulfilled the sayings ²⁷  of the prophets that are read every Sabbath by condemning ²⁸  him. ²⁹ 

Kisah Para Rasul 16:19

16:19 But when her owners ³⁰  saw their hope of profit ³¹  was gone, they seized ³²  Paul and Silas and dragged ³³  them into the marketplace before the authorities.

[3:17]  ¹ sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”

[4:8]  ² sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ³ tn Grk “Spirit, said to them.”

[4:8]  ⁴ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[7:35]  ⁵ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ⁶ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ⁷ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ⁸ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[4:5]  ⁹ tn Grk “It happened that on the next day.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[4:5]  ¹⁰ tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[4:5]  sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.

[4:5]  ¹¹ tn Or “law assembled,” “law met together.”

[4:5]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:27]  ¹³ tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

[7:27]  ¹⁴ tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

[7:27]  ¹⁵ tn Or “appointed.”

[14:5]  ¹⁶ tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[14:5]  ¹⁷ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ¹⁸ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[4:26]  ¹⁹ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ²⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  sn See the note on Christ in 2:31.

[4:26]  ²¹ sn A quotation from Ps 2:1-2.

[23:5]  ²² tn Grk “said.”

[23:5]  ²³ tn Or “know.”

[23:5]  ²⁴ sn A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.

[13:27]  ²⁵ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ²⁶ tn Grk “this one.”

[13:27]  ²⁷ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ²⁸ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ²⁹ tn The word “him” 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.

[16:19]  ³⁰ tn Or “masters.”

[16:19]  ³¹ tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.

[16:19]  ³² tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:19]  ³³ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.