Kisah Para Rasul 27:3

27:3 The next day we put in ¹  at Sidon, ²  and Julius, treating Paul kindly, ³  allowed him to go to his friends so they could provide him with what he needed. ⁴ 

Kisah Para Rasul 27:11

27:11 But the centurion ⁵  was more convinced ⁶  by the captain ⁷  and the ship’s owner than by what Paul said. ⁸ 

Kisah Para Rasul 27:31

27:31 Paul said to the centurion ⁹  and the soldiers, “Unless these men stay with the ship, you ¹⁰  cannot be saved.”

Kisah Para Rasul 23:10

23:10 When the argument became ¹¹  so great the commanding officer ¹²  feared that they would tear Paul to pieces, ¹³  he ordered the detachment ¹⁴  to go down, take him away from them by force, ¹⁵  and bring him into the barracks. ¹⁶ 

Kisah Para Rasul 23:24

23:24 and provide mounts for Paul to ride ¹⁷  so that he may be brought safely to Felix ¹⁸  the governor.” ¹⁹ 

Amsal 16:7

16:7 When a person’s ²⁰  ways are pleasing to the Lord, ²¹ 

he ²²  even reconciles his enemies to himself. ²³ 

Amsal 16:2

16:2 All a person’s ways ²⁴  seem right ²⁵  in his own opinion, ²⁶ 

but the Lord evaluates ²⁷  the motives. ²⁸ 

Kolose 1:25

1:25 I became a servant of the church according to the stewardship ²⁹  from God – given to me for you – in order to complete ³⁰  the word of God,

[27:3]  ¹ tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Σιδῶνα Ac 27:3.”

[27:3]  ² sn Sidon is another seaport 75 mi (120 km) north of Caesarea.

[27:3]  map For location see Map1 A1; JP3 F3; JP4 F3.

[27:3]  ³ tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”

[27:3]  sn Treating Paul kindly. Paul’s treatment followed the pattern of the earlier imprisonment (cf. Acts 24:23).

[27:3]  ⁴ tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.

[27:11]  ⁵ sn See the note on the word centurion in 10:1.

[27:11]  ⁶ tn Or “persuaded.”

[27:11]  ⁷ tn BDAG 456 s.v. κυβερνήτης 1 has “one who is responsible for the management of a ship, shipmaster…W. ναύκληρος, the ‘shipowner’…Ac 27:11” See further L. Casson, Ships and Seamanship in the Ancient World, 316-18.

[27:11]  ⁸ tn Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation.

[27:11]  sn More convinced by the captain and the ship’s owner than by what Paul said. The position taken by the centurion was logical, since he was following “professional” advice. But this was not a normal voyage.

[27:31]  ⁹ sn See the note on the word centurion in 10:1.

[27:31]  ¹⁰ sn The pronoun you is plural in Greek.

[23:10]  ¹¹ tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  ¹² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[23:10]  ¹³ tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.

[23:10]  ¹⁴ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:10]  ¹⁵ tn Or “to go down, grab him out of their midst.”

[23:10]  ¹⁶ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:24]  ¹⁷ tn Grk “provide mounts to put Paul on.”

[23:24]  sn Mounts for Paul to ride. The fact they were riding horses indicates they wanted everyone to move as quickly as possible.

[23:24]  ¹⁸ sn Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in a.d. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus (History 5.9) Felix “reveled in cruelty and lust, and wielded the power of a king with the mind of a slave.”

[23:24]  ¹⁹ tn Grk “Felix the procurator.” The official Roman title has been translated as “governor” (BDAG 433 s.v. ἡγεμών 2).

[16:7]  ²⁰ tn Heb “ways of a man.”

[16:7]  ²¹ tn The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: “in the taking pleasure of the Lord” = “when the Lord is pleased with.” So the condition set down for the second colon is a lifestyle that is pleasing to God.

[16:7]  ²² tn The referent of the verb in the second colon is unclear. The straightforward answer is that it refers to the person whose ways please the Lord – it is his lifestyle that disarms his enemies. W. McKane comments that the righteous have the power to mend relationships (Proverbs [OTL], 491); see, e.g., 10:13; 14:9; 15:1; 25:21-22). The life that is pleasing to God will be above reproach and find favor with others. Some would interpret this to mean that God makes his enemies to be at peace with him (cf. KJV, NAB, NASB, NIV, NLT). This is workable, but in this passage it would seem God would do this through the pleasing life of the believer (cf. NCV, TEV, CEV).

[16:7]  ²³ tn Heb “even his enemies he makes to be at peace with him.”

[16:2]  ²⁴ tn Heb “ways of a man.”

[16:2]  ²⁵ sn The Hebrew term translated “right” (z~E) means “innocent” (NIV) or “pure” (NAB, NRSV, NLT). It is used in the Bible for pure oils or undiluted liquids; here it means unmixed actions. Therefore on the one hand people rather naively conclude that their actions are fine.

[16:2]  ²⁶ tn Heb “in his eyes.”

[16:2]  ²⁷ tn The figure (a hypocatastasis) of “weighing” signifies “evaluation” (e.g., Exod 5:8; 1 Sam 2:3; 16:7; Prov 21:2; 24:12). There may be an allusion to the Egyptian belief of weighing the heart after death to determine righteousness. But in Hebrew thought it is an ongoing evaluation as well, not merely an evaluation after death.

[16:2]  ²⁸ tn Heb “spirits” (so KJV, ASV). This is a metonymy for the motives, the intentions of the heart (e.g., 21:2 and 24:2).

[16:2]  sn Humans deceive themselves rather easily and so appear righteous in their own eyes; but the proverb says that God evaluates motives and so he alone can determine if the person’s ways are innocent.

[1:25]  ²⁹ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ³⁰ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.