Kisah Para Rasul 8:32

8:32 Now the passage of scripture the man ¹  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ²  not open his mouth.

Kisah Para Rasul 8:39

8:39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but ³  went on his way rejoicing. ⁴ 

Kisah Para Rasul 15:25

15:25 we have unanimously ⁵  decided ⁶  to choose men to send to you along with our dear friends Barnabas and Paul,

Kisah Para Rasul 16:10

16:10 After Paul ⁷  saw the vision, we attempted ⁸  immediately to go over to Macedonia, ⁹  concluding that God had called ¹⁰  us to proclaim the good news to them.

Kisah Para Rasul 16:24

16:24 Receiving such orders, he threw them in the inner cell ¹¹  and fastened their feet in the stocks. ¹² 

Kisah Para Rasul 17:3

17:3 explaining and demonstrating ¹³  that the Christ ¹⁴  had to suffer and to rise from the dead, ¹⁵  saying, ¹⁶  “This Jesus I am proclaiming to you is the Christ.” ¹⁷ 

Kisah Para Rasul 18:17

18:17 So they all seized Sosthenes, the president of the synagogue, ¹⁸  and began to beat ¹⁹  him in front of the judgment seat. ²⁰  Yet none of these things were of any concern ²¹  to Gallio.

Kisah Para Rasul 19:33

19:33 Some of the crowd concluded ²²  it was about ²³  Alexander because the Jews had pushed him to the front. ²⁴  Alexander, gesturing ²⁵  with his hand, was wanting to make a defense ²⁶  before the public assembly. ²⁷ 

Kisah Para Rasul 24:24

Paul Speaks Repeatedly to Felix

24:24 Some days later, when Felix ²⁸  arrived with his wife Drusilla, ²⁹  who was Jewish, he sent for Paul and heard him speak ³⁰  about faith in Christ Jesus. ³¹ 

[8:32]  ¹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ² tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

[8:39]  ³ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ⁴ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[15:25]  ⁵ 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]  ⁶ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[16:10]  ⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ⁸ tn Grk “sought.”

[16:10]  ⁹ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ¹⁰ tn Or “summoned.”

[16:24]  ¹¹ tn Or “prison.”

[16:24]  ¹² tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.

[17:3]  ¹³ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ¹⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31.

[17:3]  ¹⁵ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ¹⁶ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

[18:17]  ¹⁸ 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).

[18:17]  sn See the note on synagogue in 6:9.

[18:17]  ¹⁹ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ²⁰ sn See the note on the term judgment seat in 18:12.

[18:17]  ²¹ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:17]  sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.

[19:33]  ²² tn Or “Some of the crowd gave instructions to.”

[19:33]  ²³ tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

[19:33]  ²⁴ tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33]  ²⁵ tn Or “motioning.”

[19:33]  ²⁶ sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

[19:33]  ²⁷ tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[24:24]  ²⁸ sn See the note on Antonius Felix in 23:24.

[24:24]  ²⁹ sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

[24:24]  ³⁰ tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”

[24:24]  ³¹ tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”