Kisah Para Rasul 6:12

6:12 They incited the people, the ¹  elders, and the experts in the law; ²  then they approached Stephen, ³  seized him, and brought him before the council. ⁴ 

Kisah Para Rasul 14:2

14:2 But the Jews who refused to believe ⁵  stirred up the Gentiles and poisoned their minds ⁶  against the brothers.

Kisah Para Rasul 21:27

21:27 When the seven days were almost over, ⁷  the Jews from the province of Asia ⁸  who had seen him in the temple area ⁹  stirred up the whole crowd ¹⁰  and seized ¹¹  him,

Kisah Para Rasul 21:1

Paul’s Journey to Jerusalem

21:1 After ¹²  we ¹³  tore ourselves away ¹⁴  from them, we put out to sea, ¹⁵  and sailing a straight course, ¹⁶  we came to Cos, ¹⁷  on the next day to Rhodes, ¹⁸  and from there to Patara. ¹⁹ 

Kisah Para Rasul 21:25

21:25 But regarding the Gentiles who have believed, we have written a letter, having decided ²⁰  that they should avoid ²¹  meat that has been sacrificed to idols ²²  and blood and what has been strangled ²³  and sexual immorality.”

Amsal 15:18

15:18 A quick-tempered person ²⁴  stirs up dissension,

but one who is slow to anger ²⁵  calms ²⁶  a quarrel. ²⁷ 

Amsal 28:25

28:25 The greedy person ²⁸  stirs up dissension, ²⁹ 

but the one who trusts ³⁰  in the Lord will prosper. ³¹ 

Lukas 12:51

12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! ³² 

[6:12]  ¹ tn Grk “and the,” 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.

[6:12]  ² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.

[6:12]  ³ tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.

[6:12]  ⁴ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.

[14:2]  ⁵ tn Or “who would not believe.”

[14:2]  ⁶ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[21:27]  ⁷ tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27]  ⁸ tn 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.

[21:27]  sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).

[21:27]  ⁹ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ¹⁰ tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  ¹¹ tn Grk “and laid hands on.”

[21:1]  ¹² tn Grk “It happened that when.” 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. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  ¹³ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1]  ¹⁴ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  ¹⁵ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:1]  ¹⁶ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  ¹⁷ sn Cos was an island in the Aegean Sea.

[21:1]  ¹⁸ sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ¹⁹ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[21:25]  ²⁰ tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”

[21:25]  sn Having decided refers here to the decision of the Jerusalem council (Acts 15:6-21). Mention of this previous decision reminds the reader that the issue here is somewhat different: It is not whether Gentiles must first become Jews before they can become Christians (as in Acts 15), but whether Jews who become Christians should retain their Jewish practices. Sensitivity to this issue would suggest that Jewish Christians and Gentile Christians might engage in different practices.

[21:25]  ²¹ tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apecw). The difference in meaning, although slight, has been maintained in the translation.

[21:25]  ²² tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[21:25]  ²³ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).

[15:18]  ²⁴ tn Heb “a man of wrath”; KJV, ASV “a wrathful man.” The term “wrath” functions as an attributive genitive: “an angry person.” He is contrasted with the “slow of anger,” so he is a “quick-tempered person” (cf. NLT “a hothead”).

[15:18]  ²⁵ tn Heb “slow of anger.” The noun “anger” functions as a genitive of specification: slow in reference to anger, that is, slow to get angry, patient.

[15:18]  ²⁶ tn The Hiphil verb יַשְׁקִיט (yashqit) means “to cause quietness; to pacify; to allay” the strife or quarrel (cf. NAB “allays discord”). This type of person goes out of his way to keep things calm and minimize contention; his opposite thrives on disagreement and dispute.

[15:18]  ²⁷ sn The fact that רִיב (riv) is used for “quarrel; strife” strongly implies that the setting is the courtroom or other legal setting (the gates of the city). The hot-headed person is eager to turn every disagreement into a legal case.

[28:25]  ²⁸ tn Heb “wide of soul.” This is an idiom meaning “a greedy person.” The term נֶפֶשׁ (nefesh, traditionally, “soul”) has here its more basic meaning of appetites (a person is a soul, a bundle of appetites; BDB 660 s.v. 5.a). It would mean “wide of appetite” (רְהַב־נֶפֶשׁ), thus “greedy.”

[28:25]  ²⁹ sn Greed “stirs up” the strife. This individual’s attitude and actions stir up dissension because people do not long tolerate him.

[28:25]  ³⁰ tn The construction uses the participle בּוֹטֵחַ (boteakh) followed by עַל־יְהוָה (’al-yÿhvah), which gives the sense of “relying confidently on the Lord.” This is the antithesis of the greedy person who pushes to get what he desires.

[28:25]  ³¹ tn The verb דָּשֵׁן (dashen) means “to be fat,” and in the Piel/Pual stems “to make fat/to be made fat” (cf. KJV, ASV). The idea of being “fat” was symbolic of health and prosperity – the one who trusts in the Lord will be abundantly prosperous and fully gratified (cf. NRSV “will be enriched”).

[12:51]  ³² tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).