Kisah Para Rasul 13:46-47

13:46 Both Paul and Barnabas replied courageously, ¹  “It was necessary to speak the word of God ²  to you first. Since you reject it and do not consider yourselves worthy ³  of eternal life, we ⁴  are turning to the Gentiles. ⁵  13:47 For this ⁶  is what the Lord has commanded us: ‘I have appointed ⁷  you to be a light ⁸  for the Gentiles, to bring salvation ⁹  to the ends of the earth.’” ¹⁰ 

Kisah Para Rasul 19:9-10

19:9 But when ¹¹  some were stubborn ¹²  and refused to believe, reviling ¹³  the Way ¹⁴  before the congregation, he left ¹⁵  them and took the disciples with him, ¹⁶  addressing ¹⁷  them every day ¹⁸  in the lecture hall ¹⁹  of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, ²⁰  both Jews and Greeks, heard the word of the Lord. ²¹ 

Kisah Para Rasul 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ²²  and to the Gentiles, that they should repent and turn to God, ²³  performing deeds consistent with ²⁴  repentance.

Kisah Para Rasul 28:28

28:28 “Therefore be advised ²⁵  that this salvation from God ²⁶  has been sent to the Gentiles; ²⁷  they ²⁸  will listen!”

Matius 8:11

8:11 I tell you, many will come from the east and west to share the banquet ²⁹  with Abraham, Isaac, and Jacob ³⁰  in the kingdom of heaven,

Matius 21:43

21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people ³¹  who will produce its fruit.

Matius 22:10

22:10 And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests.

Roma 3:29

3:29 Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too!

Roma 9:25-26

9:25 As he also says in Hosea:

“I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ³²  ‘My beloved.’” ³³ 

9:26 “And in the very place ³⁴  where it was said to them, ‘You are not my people,’

there they will be called ‘sons of the living God.’” ³⁵ 

Roma 9:30-33

Israel’s Rejection Culpable

9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith, 9:31 but Israel even though pursuing ³⁶  a law of righteousness ³⁷  did not attain it. ³⁸  9:32 Why not? Because they pursued ³⁹  it not by faith but (as if it were possible) by works. ⁴⁰  They stumbled over the stumbling stone, ⁴¹  9:33 just as it is written,

“Look, I am laying in Zion a stone that will cause people to stumble

and a rock that will make them fall, ⁴² 

yet the one who believes in him will not be put to shame.” ⁴³ 

Roma 10:12-13

10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him. 10:13 For everyone who calls on the name of the Lord will be saved. ⁴⁴ 

Roma 11:11-15

11:11 I ask then, they did not stumble into an irrevocable fall, ⁴⁵  did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel ⁴⁶  jealous. 11:12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration ⁴⁷  bring?

11:13 Now I am speaking to you Gentiles. Seeing that I am an apostle to the Gentiles, I magnify my ministry, 11:14 if somehow I could provoke my people to jealousy and save some of them. 11:15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

[13:46]  ¹ 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]  ² 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]  ³ tn Or “and consider yourselves unworthy.”

[13:46]  ⁴ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ⁵ 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.

[13:47]  ⁶ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ⁷ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ⁸ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ⁹ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ¹⁰ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[19:9]  ¹¹ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ¹² tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ¹³ tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9]  ¹⁴ sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

[19:9]  ¹⁵ tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

[19:9]  ¹⁶ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ¹⁷ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:9]  ¹⁸ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ¹⁹ tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”

[19:10]  ²⁰ 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.

[19:10]  sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.

[19:10]  ²¹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[26:20]  ²² tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ²³ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ²⁴ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[28:28]  ²⁵ tn Grk “Therefore let it be known to you.”

[28:28]  ²⁶ tn Or “of God.”

[28:28]  ²⁷ sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).

[28:28]  ²⁸ tn Grk “they also.”

[8:11]  ²⁹ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.

[8:11]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[8:11]  ³⁰ tn Grk “and Isaac and Jacob,” 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.

[21:43]  ³¹ tn Or “to a nation” (so KJV, NASB, NLT).

[9:25]  ³² tn Grk “and her who was not beloved, ‘Beloved.’”

[9:25]  ³³ sn A quotation from Hos 2:23.

[9:26]  ³⁴ tn Grk “And it will be in the very place.”

[9:26]  ³⁵ sn A quotation from Hos 1:10.

[9:31]  ³⁶ tn Or “who pursued.” The participle could be taken adverbially or adjectivally.

[9:31]  ³⁷ tn Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης (dikaiosunh") as an attributed genitive (see ExSyn 89-91).

[9:31]  ³⁸ tn Grk “has not attained unto the law.”

[9:32]  ³⁹ tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.

[9:32]  ⁴⁰ tc Most mss, especially the later ones (א² D Ψ 33 Ï sy), read νόμου (nomou, “of the law”) here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in א* A B F G 6 629 630 1739 1881 pc lat co. The longer reading thus is weaker externally and internally, being motivated apparently by a need to clarify.

[9:32]  tn Grk “but as by works.”

[9:32]  ⁴¹ tn Grk “the stone of stumbling.”

[9:33]  ⁴² tn Grk “a stone of stumbling and a rock of offense.”

[9:33]  ⁴³ sn A quotation from Isa 28:16; 8:14.

[10:13]  ⁴⁴ sn A quotation from Joel 2:32.

[11:11]  ⁴⁵ tn Grk “that they might fall.”

[11:11]  ⁴⁶ tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.

[11:12]  ⁴⁷ tn Or “full inclusion”; Grk “their fullness.”