Kisah Para Rasul 18:6

18:6 When they opposed him ¹  and reviled him, ²  he protested by shaking out his clothes ³  and said to them, “Your blood ⁴  be on your own heads! I am guiltless! ⁵  From now on I will go to the Gentiles!”

Kisah Para Rasul 18:2

18:2 There he ⁶  found ⁷  a Jew named Aquila, ⁸  a native of Pontus, ⁹  who had recently come from Italy with his wife Priscilla, because Claudius ¹⁰  had ordered all the Jews to depart from ¹¹  Rome. ¹²  Paul approached ¹³  them,

1 Samuel 3:1

The Call of Samuel

3:1 Now the boy Samuel continued serving the Lord under Eli’s supervision. ¹⁴  Word from the Lord was rare in those days; revelatory visions were infrequent.

Yehezkiel 3:18-21

3:18 When I say to the wicked, “You will certainly die,” ¹⁵  and you do not warn him – you do not speak out to warn the wicked to turn from his wicked deed and wicked lifestyle so that he may live – that wicked person will die for his iniquity, ¹⁶  but I will hold you accountable for his death. ¹⁷  3:19 But as for you, if you warn the wicked and he does not turn from his wicked deed and from his wicked lifestyle, he will die for his iniquity but you will have saved your own life. ¹⁸ 

3:20 “When a righteous person turns from his righteousness and commits iniquity, and I set an obstacle ¹⁹  before him, he will die. If you have not warned him, he will die for his sin. The righteous deeds he performed will not be considered, but I will hold you accountable for his death. 3:21 However, if you warn the righteous person not to sin, and he ²⁰  does not sin, he will certainly live because he was warned, and you will have saved your own life.”

Yehezkiel 33:2-9

33:2 “Son of man, speak to your people, ²¹  and say to them, ‘Suppose I bring a sword against the land, and the people of the land take one man from their borders and make him their watchman. 33:3 He sees the sword coming against the land, blows the trumpet, ²²  and warns the people, ²³  33:4 but there is one who hears the sound of the trumpet yet does not heed the warning. Then the sword comes and sweeps him away. He will be responsible for his own death. ²⁴  33:5 He heard the sound of the trumpet but did not heed the warning, so he is responsible for himself. ²⁵  If he had heeded the warning, he would have saved his life. 33:6 But suppose the watchman sees the sword coming and does not blow the trumpet to warn the people. Then the sword comes and takes one of their lives. He is swept away for his iniquity, ²⁶  but I will hold the watchman accountable for that person’s death.’ ²⁷ 

33:7 “As for you, son of man, I have made you a watchman ²⁸  for the house of Israel. Whenever you hear a word from my mouth, you must warn them on my behalf. 33:8 When I say to the wicked, ‘O wicked man, you must certainly die,’ ²⁹  and you do not warn ³⁰  the wicked about his behavior, ³¹  the wicked man will die for his iniquity, but I will hold you accountable for his death. ³²  33:9 But if you warn the wicked man to change his behavior, ³³  and he refuses to change, ³⁴  he will die for his iniquity, but you have saved your own life.

Yehezkiel 33:2

33:2 “Son of man, speak to your people, ³⁵  and say to them, ‘Suppose I bring a sword against the land, and the people of the land take one man from their borders and make him their watchman.

Kolose 1:2

1:2 to the saints, the faithful ³⁶  brothers and sisters ³⁷  in Christ, at Colossae. Grace and peace to you ³⁸  from God our Father! ³⁹ 

Kolose 1:1

Salutation

1:1 From Paul, ⁴⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 1:1

Salutation

1:1 From Paul, ⁴¹  a slave ⁴²  of God and apostle of Jesus Christ, to further the faith ⁴³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[18:6]  ¹ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:6]  ² tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ³ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”

[18:6]  ⁴ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ⁵ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[18:2]  ⁶ tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.

[18:2]  ⁷ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ⁸ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ⁹ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ¹⁰ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ¹¹ tn Or “to leave.”

[18:2]  ¹² map For location see JP4 A1.

[18:2]  ¹³ tn Or “went to.”

[3:1]  ¹⁴ tn Heb “before Eli.”

[3:18]  ¹⁵ sn Even though the infinitive absolute is used to emphasize the warning, the warning is still implicitly conditional, as the following context makes clear.

[3:18]  ¹⁶ tn Or “in his punishment.” The phrase “in/for [a person’s] iniquity” occurs fourteen times in Ezekiel: here and v. 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 33:6, 8, 9; 39:23. The Hebrew word for “iniquity” may also mean the “punishment for iniquity.”

[3:18]  ¹⁷ tn Heb “his blood I will seek from your hand.” The expression “seek blood from the hand” is equivalent to requiring the death penalty (2 Sam 4:11-12).

[3:19]  ¹⁸ tn Verses 17-19 are repeated in Ezek 33:7-9.

[3:20]  ¹⁹ tn Or “stumbling block.” The Hebrew term refers to an obstacle in the road in Lev 19:14.

[3:21]  ²⁰ tn Heb “the righteous man.”

[33:2]  ²¹ tn Heb “sons of your people.”

[33:3]  ²² tn Heb “shofar,” a ram’s horn rather than a brass instrument (so throughout the chapter).

[33:3]  ²³ tn Sounding the trumpet was a warning of imminent danger (Neh 4:18-20; Jer 4:19; Amos 3:6).

[33:4]  ²⁴ tn Heb “his blood will be on his own head.”

[33:5]  ²⁵ tn Heb “his blood will be on him.”

[33:6]  ²⁶ tn Or “in his punishment.” The phrase “in/for [a person’s] iniquity/punishment” occurs fourteen times in Ezekiel: here and in vv. 8 and 9; 3:18, 19; 4:17; 7:13, 16; 18: 17, 18, 19, 20; 24:23; 39:23. The Hebrew word for “iniquity” may also mean the “punishment” for iniquity or “guilt” of iniquity.

[33:6]  ²⁷ tn Heb “his blood from the hand of the watchman I will seek.”

[33:7]  ²⁸ sn Jeremiah (Jer 6:17) and Habakkuk (Hab 2:1) also served in the role of a watchman.

[33:8]  ²⁹ tn The same expression occurs in Gen 2:17.

[33:8]  ³⁰ tn Heb “and you do not speak to warn.”

[33:8]  ³¹ tn Heb “way.”

[33:8]  ³² tn Heb “and his blood from your hand I will seek.”

[33:9]  ³³ tn Heb “from his way to turn from it.”

[33:9]  ³⁴ tn Heb “and he does not turn from his way.”

[33:2]  ³⁵ tn Heb “sons of your people.”

[1:2]  ³⁶ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³⁸ tn Or “Grace to you and peace.”

[1:2]  ³⁹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:1]  ⁴⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴² tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁴³ tn Grk “for the faith,” possibly, “in accordance with the faith.”