Kisah Para Rasul 4:14

4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ¹ 

Kisah Para Rasul 5:17

Further Trouble for the Apostles

5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees ² ), ³  and they were filled with jealousy. ⁴ 

Kisah Para Rasul 10:20

10:20 But get up, ⁵  go down, and accompany them without hesitation, ⁶  because I have sent them.”

Kisah Para Rasul 14:5

14:5 When both the Gentiles and the Jews (together with their rulers) made ⁷  an attempt to mistreat ⁸  them and stone them, ⁹ 

Kisah Para Rasul 15:25

15:25 we have unanimously ¹⁰  decided ¹¹  to choose men to send to you along with our dear friends Barnabas and Paul,

Kisah Para Rasul 16:32

16:32 Then ¹²  they spoke the word of the Lord ¹³  to him, along with all those who were in his house.

Kisah Para Rasul 21:18

21:18 The next day Paul went in with us to see James, and all the elders were there. ¹⁴ 

Kisah Para Rasul 28:16

28:16 When we entered Rome, Paul was allowed to live ¹⁵  by himself, with the soldier who was guarding him.

[4:14]  ¹ tn Or “nothing to say in opposition.”

[5:17]  ² sn See the note on Sadducees in 4:1.

[5:17]  ³ sn This is a parenthetical note by the author.

[5:17]  ⁴ sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.

[10:20]  ⁵ tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[10:20]  ⁶ tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).

[14:5]  ⁷ 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]  ⁸ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ⁹ 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.

[15:25]  ¹⁰ 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]  ¹¹ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[16:32]  ¹² tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ¹³ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[21:18]  ¹⁴ tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”

[21:18]  sn All the elders were there. This meeting shows how the Jerusalem church still regarded Paul and his mission with favor, but also with some concerns because of the rumors circulating about his actions.

[28:16]  ¹⁵ tn Or “to stay.”

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