Kisah Para Rasul 7:3

7:3 and said to him, ‘Go out from your country and from your relatives, and come to the land I will show you.’ ¹ 

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ²  him.

Saul Begins to Persecute the Church

Now on that day a great ³  persecution began ⁴  against the church in Jerusalem, ⁵  and all ⁶  except the apostles were forced to scatter throughout the regions ⁷  of Judea and Samaria.

Kisah Para Rasul 9:31

9:31 Then ⁸  the church throughout Judea, Galilee, ⁹  and Samaria experienced ¹⁰  peace and thus was strengthened. ¹¹  Living ¹²  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ¹³  increased in numbers.

Kisah Para Rasul 12:4

12:4 When he had seized him, he put him in prison, handing him over to four squads ¹⁴  of soldiers to guard him. Herod ¹⁵  planned ¹⁶  to bring him out for public trial ¹⁷  after the Passover.

Kisah Para Rasul 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ¹⁸  Barnabas, Simeon called Niger, ¹⁹  Lucius the Cyrenian, ²⁰  Manaen (a close friend of Herod ²¹  the tetrarch ²²  from childhood ²³ ) and Saul.

Kisah Para Rasul 13:17

13:17 The God of this people Israel ²⁴  chose our ancestors ²⁵  and made the people great ²⁶  during their stay as foreigners ²⁷  in the country ²⁸  of Egypt, and with uplifted arm ²⁹  he led them out of it.

Kisah Para Rasul 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ³⁰  and began to teach the brothers, “Unless you are circumcised ³¹  according to the custom of Moses, you cannot be saved.”

Kisah Para Rasul 18:21

18:21 but said farewell to ³²  them and added, ³³  “I will come back ³⁴  to you again if God wills.” ³⁵  Then ³⁶  he set sail from Ephesus,

[7:3]  ¹ sn A quotation from Gen 12:1.

[8:1]  ² tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ³ tn Or “severe.”

[8:1]  ⁴ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁶ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ⁷ tn Or “countryside.”

[9:31]  ⁸ tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).

[9:31]  ⁹ tn Grk “and Galilee,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:31]  ¹⁰ tn Grk “had.”

[9:31]  ¹¹ tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).

[9:31]  ¹² tn Grk “And living.” 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.

[9:31]  ¹³ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[12:4]  ¹⁴ sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ¹⁵ tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ¹⁶ tn Or “intended”; Grk “wanted.”

[12:4]  ¹⁷ tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[13:1]  ¹⁸ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ¹⁹ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ²⁰ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ²¹ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ²² tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ²³ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[13:17]  ²⁴ tn Or “people of Israel.”

[13:17]  ²⁵ tn Or “forefathers”; Grk “fathers.”

[13:17]  sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.

[13:17]  ²⁶ tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ²⁷ tn Or “as resident aliens.”

[13:17]  ²⁸ tn Or “land.”

[13:17]  ²⁹ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[15:1]  ³⁰ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ³¹ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:1]  sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

[18:21]  ³² tn Or “but took leave of.”

[18:21]  ³³ tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.

[18:21]  ³⁴ tn Or “will return.”

[18:21]  ³⁵ tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.

[18:21]  ³⁶ tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.