Kisah Para Rasul 5:31

5:31 God exalted him ¹  to his right hand as Leader ²  and Savior, to give repentance to Israel and forgiveness of sins. ³ 

Kisah Para Rasul 5:34-35

5:34 But a Pharisee ⁴  whose name was Gamaliel, ⁵  a teacher of the law who was respected by all the people, stood up ⁶  in the council ⁷  and ordered the men to be put outside for a short time. 5:35 Then he said to the council, ⁸  “Men of Israel, ⁹  pay close attention to ¹⁰  what you are about to do to these men.

Kisah Para Rasul 7:12

7:12 So when Jacob heard that there was grain ¹¹  in Egypt, he sent our ancestors ¹²  there ¹³  the first time.

Kisah Para Rasul 8:7

8:7 For unclean spirits, ¹⁴  crying with loud shrieks, were coming out of many who were possessed, ¹⁵  and many paralyzed and lame people were healed.

Kisah Para Rasul 10:17

10:17 Now while Peter was puzzling over ¹⁶  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ¹⁷  and approached ¹⁸  the gate.

Kisah Para Rasul 16:3

16:3 Paul wanted Timothy ¹⁹  to accompany him, and he took ²⁰  him and circumcised ²¹  him because of the Jews who were in those places, ²²  for they all knew that his father was Greek. ²³ 

Kisah Para Rasul 17:21

17:21 (All the Athenians and the foreigners who lived there used to spend their time ²⁴  in nothing else than telling ²⁵  or listening to something new.) ²⁶ 

Kisah Para Rasul 18:8

18:8 Crispus, the president of the synagogue, ²⁷  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ²⁸  believed and were baptized.

Kisah Para Rasul 23:20

23:20 He replied, ²⁹  “The Jews have agreed to ask you to bring Paul down to the council ³⁰  tomorrow, as if they were going to inquire more thoroughly about him.

Kisah Para Rasul 24:18

24:18 which I was doing when they found me in the temple, ritually purified, ³¹  without a crowd or a disturbance. ³² 

Kisah Para Rasul 26:7

26:7 a promise ³³  that our twelve tribes hope to attain as they earnestly serve God ³⁴  night and day. Concerning this hope the Jews are accusing me, ³⁵  Your Majesty! ³⁶ 

Kisah Para Rasul 27:27

27:27 When the fourteenth night had come, while we were being driven ³⁷  across the Adriatic Sea, ³⁸  about midnight the sailors suspected they were approaching some land. ³⁹ 

Kisah Para Rasul 27:41

27:41 But they encountered a patch of crosscurrents ⁴⁰  and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force ⁴¹  of the waves.

[5:31]  ¹ tn Grk “This one God exalted” (emphatic).

[5:31]  ² tn Or “Founder” (of a movement).

[5:31]  ³ tn Or “to give repentance and forgiveness of sins to Israel.”

[5:34]  ⁴ sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:34]  ⁵ sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[5:34]  ⁶ tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[5:34]  ⁷ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:35]  ⁸ tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ⁹ 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]  ¹⁰ tn Or “men, be careful.”

[7:12]  ¹¹ tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).

[7:12]  ¹² tn Or “forefathers”; Grk “fathers.”

[7:12]  ¹³ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[8:7]  ¹⁴ sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.

[8:7]  ¹⁵ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[10:17]  ¹⁶ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ¹⁷ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ¹⁸ tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

[10:17]  sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.

[16:3]  ¹⁹ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ²⁰ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ²¹ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ²² tn Or “who lived in the area.”

[16:3]  ²³ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[17:21]  ²⁴ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ²⁵ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ²⁶ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[18:8]  ²⁷ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ²⁸ tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.

[23:20]  ²⁹ tn Grk “He said.”

[23:20]  ³⁰ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[24:18]  ³¹ sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

[24:18]  ³² tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[26:7]  ³³ tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7]  ³⁴ tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7]  ³⁵ tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7]  ³⁶ tn Grk “O King!”

[27:27]  ³⁷ tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.

[27:27]  ³⁸ sn The Adriatic Sea. They were now somewhere between Crete and Malta.

[27:27]  ³⁹ tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.

[27:41]  ⁴⁰ tn Grk “fell upon a place of two seas.” The most common explanation for this term is that it refers to a reef or sandbar with the sea on both sides, as noted in BDAG 245 s.v. διθάλασσος: the “τόπος δ. Ac 27:41 is a semantic unit signifying a point (of land jutting out with water on both sides).” However, Greek had terms for a “sandbank” (θῖς [qis], ταινία [tainia]), a “reef” (ἑρμα [Jerma]), “strait” (στενόν [stenon]), “promontory” (ἀρωτήρον [arwthron]), and other nautical hazards, none of which are used by the author here. NEB here translates τόπον διθάλασσον (topon diqalasson) as “cross-currents,” a proposal close to that advanced by J. M. Gilchrist, “The Historicity of Paul’s Shipwreck,” JSNT 61 (1996): 29-51, who suggests the meaning is “a patch of cross-seas,” where the waves are set at an angle to the wind, a particular hazard for sailors. Thus the term most likely refers to some sort of adverse sea conditions rather than a topographical feature like a reef or sandbar.

[27:41]  ⁴¹ tn Or “violence” (BDAG 175 s.v. βία a).