Kisah Para Rasul 10:28

10:28 He said to them, “You know that ¹  it is unlawful ²  for a Jew ³  to associate with or visit a Gentile, ⁴  yet God has shown me that I should call no person ⁵  defiled or ritually unclean. ⁶ 

Kisah Para Rasul 26:22

26:22 I have experienced ⁷  help from God to this day, and so I stand testifying to both small and great, saying nothing except ⁸  what the prophets and Moses said ⁹  was going to happen:

Kisah Para Rasul 26:26

26:26 For the king knows about these things, and I am speaking freely ¹⁰  to him, ¹¹  because I cannot believe ¹²  that any of these things has escaped his notice, ¹³  for this was not done in a corner. ¹⁴ 

Kisah Para Rasul 22:10

22:10 So I asked, ¹⁵  ‘What should I do, Lord?’ The Lord said to me, ‘Get up ¹⁶  and go to Damascus; there you will be told about everything ¹⁷  that you have been designated ¹⁸  to do.’

[10:28]  ¹ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ² tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ³ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ⁴ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ⁵ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ⁶ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:28]  sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.

[26:22]  ⁷ tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  ⁸ tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  ⁹ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:26]  ¹⁰ tn BDAG 782 s.v. παρρησιάζομαι 1 states, “speak freely, openly, fearlessly…likew. in the ptc. w. a verb of saying foll.…παρρησιασάμενοι εἶπαν 13:46. – 26:26.” This could refer to boldness in speaking here.

[26:26]  ¹¹ tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26]  ¹² tn Grk “I cannot convince myself.” BDAG 792 s.v. πείθω 3.a states, “οὐ πείθομαι w. acc. and inf. I cannot believe Ac 26:26” (see also BDAG 586 s.v. λανθάνω).

[26:26]  ¹³ tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”

[26:26]  ¹⁴ tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.

[22:10]  ¹⁵ tn Grk “So I said.”

[22:10]  ¹⁶ tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:10]  ¹⁷ tn Grk “about all things.”

[22:10]  ¹⁸ tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.