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Kisah Para Rasul 6:9

Konteks
6:9 But some men from the Synagogue¹ of the Freedmen (as it was called),² both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia,³ stood up and argued with Stephen.

Kisah Para Rasul 13:11

Konteks
13:11 Now⁴ look, the hand of the Lord is against⁵ you, and you will be blind, unable to see the sun for a time!” Immediately mistiness⁶ and darkness came over⁷ him, and he went around seeking people⁸ to lead him by the hand.

Kisah Para Rasul 13:25

Konteks
13:25 But while John was completing his mission,⁹ he said repeatedly,¹⁰ ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’¹¹

Kisah Para Rasul 25:16

Konteks
25:16 I answered them¹² that it was not the custom of the Romans to hand over anyone¹³ before the accused had met his accusers face to face¹⁴ and had been given¹⁵ an opportunity to make a defense against the accusation.¹⁶

Kisah Para Rasul 26:29

Konteks
26:29 Paul replied, “I pray to God that whether in a short or a long time¹⁷ not only you but also all those who are listening to me today could become such as I am, except for these chains.”¹⁸

Kisah Para Rasul 28:6

Konteks
28:6 But they were expecting that he was going to swell up¹⁹ or suddenly drop dead. So after they had waited²⁰ a long time and had seen²¹ nothing unusual happen²² to him, they changed their minds²³ and said he was a god.²⁴

[6:9] ¹sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:9] ²tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).

[6:9] ³tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[13:11] ⁴tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:11] ⁵tn Grk “upon,” but in a negative sense.

[13:11] ⁶sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11] ⁷tn Grk “fell on.”

[13:11] ⁸tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:25] ⁹tn Or “task.”

[13:25] ¹⁰tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25] ¹¹tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[25:16] ¹²tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

[25:16] sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.

[25:16] ¹³tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16] ¹⁴tn Or “has met his accusers in person.”

[25:16] ¹⁵tn Grk “and receives.”

[25:16] ¹⁶tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”

[26:29] ¹⁷tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29] ¹⁸sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

[28:6] ¹⁹tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.

[28:6] ²⁰tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.

[28:6] ²¹tn The participle θεωρούντων (qewrountwn) has been taken temporally.

[28:6] ²²tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.

[28:6] ²³tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.