Kisah Para Rasul 12:11
Konteks12:11 When 1 Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued 2 me from the hand 3 of Herod 4 and from everything the Jewish people 5 were expecting to happen.”
Kisah Para Rasul 16:3
Konteks16:3 Paul wanted Timothy 6 to accompany him, and he took 7 him and circumcised 8 him because of the Jews who were in those places, 9 for they all knew that his father was Greek. 10
[12:11] 1 tn Grk “And when.” 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.
[12:11] 3 sn Here the hand of Herod is a metaphor for Herod’s power or control.
[12:11] 4 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
[12:11] 5 sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).
[16:3] 6 tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.
[16:3] 7 tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).
[16:3] 8 tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.
[16:3] 9 tn Or “who lived in the area.”
[16:3] 10 tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).
[16:3] sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.
