Kisah Para Rasul 13:42-43

13:42 As Paul and Barnabas ¹  were going out, ²  the people ³  were urging ⁴  them to speak about these things ⁵  on the next Sabbath. 13:43 When the meeting of the synagogue ⁶  had broken up, ⁷  many of the Jews and God-fearing proselytes ⁸  followed Paul and Barnabas, who were speaking with them and were persuading ⁹  them ¹⁰  to continue ¹¹  in the grace of God.

Kisah Para Rasul 13:46

13:46 Both Paul and Barnabas replied courageously, ¹²  “It was necessary to speak the word of God ¹³  to you first. Since you reject it and do not consider yourselves worthy ¹⁴  of eternal life, we ¹⁵  are turning to the Gentiles. ¹⁶ 

Kisah Para Rasul 10:2

10:2 He ¹⁷  was a devout, God-fearing man, ¹⁸  as was all his household; he did many acts of charity for the people ¹⁹  and prayed to God regularly.

Kisah Para Rasul 10:35

10:35 but in every nation ²⁰  the person who fears him ²¹  and does what is right ²²  is welcomed before him.

Kisah Para Rasul 10:1

Peter Visits Cornelius

10:1 Now there was a man in Caesarea ²³  named Cornelius, a centurion ²⁴  of what was known as the Italian Cohort. ²⁵ 

Kisah Para Rasul 8:40

8:40 Philip, however, found himself ²⁶  at Azotus, ²⁷  and as he passed through the area, ²⁸  he proclaimed the good news ²⁹  to all the towns ³⁰  until he came to Caesarea. ³¹ 

Mazmur 67:7

67:7 May God bless us! ³² 

Then all the ends of the earth will give him the honor he deserves. ³³ 

Mazmur 85:9

85:9 Certainly his loyal followers will soon experience his deliverance; ³⁴ 

then his splendor will again appear in our land. ³⁵ 

Mazmur 135:20

135:20 O family of Levi, praise the Lord!

You loyal followers ³⁶  of the Lord, praise the Lord!

Lukas 1:50

1:50 from ³⁷  generation to generation he is merciful ³⁸  to those who fear ³⁹  him.

Lukas 23:40

23:40 But the other rebuked him, saying, ⁴⁰  “Don’t ⁴¹  you fear God, since you are under the same sentence of condemnation? ⁴² 

[13:42]  ¹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ² tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ³ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ⁴ tn Or “begging,” “inviting.”

[13:42]  ⁵ tn Or “matters.”

[13:43]  ⁶ sn See the note on synagogue in 6:9.

[13:43]  ⁷ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ⁸ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ⁹ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ¹⁰ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ¹¹ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[13:46]  ¹² tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ¹³ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ¹⁴ tn Or “and consider yourselves unworthy.”

[13:46]  ¹⁵ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ¹⁶ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[10:2]  ¹⁷ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ¹⁸ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ¹⁹ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[10:35]  ²⁰ sn See Luke 24:47.

[10:35]  ²¹ tn Or “shows reverence for him.”

[10:35]  ²² tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[10:35]  sn Note how faith and response are linked here by the phrase and does what is right.

[10:1]  ²³ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).

[10:1]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:1]  ²⁴ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[10:1]  ²⁵ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.

[8:40]  ²⁶ tn Or “appeared.”

[8:40]  ²⁷ sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ²⁸ tn The words “the area” are not in the Greek text but are implied.

[8:40]  ²⁹ tn Or “he preached the gospel.”

[8:40]  ³⁰ tn Or “cities.”

[8:40]  ³¹ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[8:40]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[67:7]  ³² tn The prefixed verb forms in vv. 6b-7a are understood as jussives.

[67:7]  ³³ tn Heb “will fear him.” After the jussive of the preceding line, the prefixed verbal form with prefixed vav (ו) conjunctive is understood as indicating purpose/result. (Note how v. 3 anticipates the universal impact of God showing his people blessing.) Another option is to take the verb as a jussive and translate, “Let all the ends of the earth fear him.”

[85:9]  ³⁴ tn Heb “certainly his deliverance [is] near to those who fear him.”

[85:9]  ³⁵ tn Heb “to dwell, glory, in our land.” “Glory” is the subject of the infinitive. The infinitive with -לְ (lÿ), “to dwell,” probably indicates result here (“then”). When God delivers his people and renews his relationship with them, he will once more reveal his royal splendor in the land.

[135:20]  ³⁶ tn Heb “fearers.”

[1:50]  ³⁷ tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.

[1:50]  ³⁸ sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.

[1:50]  ³⁹ tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.

[23:40]  ⁴⁰ tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.

[23:40]  ⁴¹ tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”

[23:40]  ⁴² tn The words “of condemnation” are not in the Greek text, but are implied.