Kisah Para Rasul 13:45

13:45 But when the Jews saw the crowds, they were filled with jealousy, ¹  and they began to contradict ²  what Paul was saying ³  by reviling him. ⁴ 

Kisah Para Rasul 14:2-19

14:2 But the Jews who refused to believe ⁵  stirred up the Gentiles and poisoned their minds ⁶  against the brothers. 14:3 So they stayed there ⁷  for a considerable time, speaking out courageously for the Lord, who testified ⁸  to the message ⁹  of his grace, granting miraculous signs ¹⁰  and wonders to be performed through their hands. 14:4 But the population ¹¹  of the city was divided; some ¹²  sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made ¹³  an attempt to mistreat ¹⁴  them and stone them, ¹⁵  14:6 Paul and Barnabas ¹⁶  learned about it ¹⁷  and fled to the Lycaonian cities of Lystra ¹⁸  and Derbe ¹⁹  and the surrounding region. 14:7 There ²⁰  they continued to proclaim ²¹  the good news.

Paul and Barnabas at Lystra

14:8 In ²²  Lystra ²³  sat a man who could not use his feet, ²⁴  lame from birth, ²⁵  who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul ²⁶  stared ²⁷  intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” ²⁸  And the man ²⁹  leaped up and began walking. ³⁰  14:11 So when the crowds saw what Paul had done, they shouted ³¹  in the Lycaonian language, ³²  “The gods have come down to us in human form!” ³³  14:12 They began to call ³⁴  Barnabas Zeus ³⁵  and Paul Hermes, ³⁶  because he was the chief speaker. 14:13 The priest of the temple ³⁷  of Zeus, ³⁸  located just outside the city, brought bulls ³⁹  and garlands ⁴⁰  to the city gates; he and the crowds wanted to offer sacrifices to them. ⁴¹  14:14 But when the apostles ⁴²  Barnabas and Paul heard about ⁴³  it, they tore ⁴⁴  their clothes and rushed out ⁴⁵  into the crowd, shouting, ⁴⁶  14:15 “Men, why are you doing these things? We too are men, with human natures ⁴⁷  just like you! We are proclaiming the good news to you, so that you should turn ⁴⁸  from these worthless ⁴⁹  things to the living God, who made the heaven, the earth, ⁵⁰  the sea, and everything that is in them. 14:16 In ⁵¹  past ⁵²  generations he allowed all the nations ⁵³  to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, ⁵⁴  by giving you rain from heaven ⁵⁵  and fruitful seasons, satisfying you ⁵⁶  with food and your hearts with joy.” ⁵⁷  14:18 Even by saying ⁵⁸  these things, they scarcely persuaded ⁵⁹  the crowds not to offer sacrifice to them.

14:19 But Jews came from Antioch ⁶⁰  and Iconium, ⁶¹  and after winning ⁶²  the crowds over, they stoned ⁶³  Paul and dragged him out of the city, presuming him to be dead.

Kisah Para Rasul 17:5

17:5 But the Jews became jealous, ⁶⁴  and gathering together some worthless men from the rabble in the marketplace, ⁶⁵  they formed a mob ⁶⁶  and set the city in an uproar. ⁶⁷  They attacked Jason’s house, ⁶⁸  trying to find Paul and Silas ⁶⁹  to bring them out to the assembly. ⁷⁰ 

Kisah Para Rasul 18:6

18:6 When they opposed him ⁷¹  and reviled him, ⁷²  he protested by shaking out his clothes ⁷³  and said to them, “Your blood ⁷⁴  be on your own heads! I am guiltless! ⁷⁵  From now on I will go to the Gentiles!”

[13:45]  ¹ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ² tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ³ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ⁴ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. 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 18:6. 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). The modern term “slandering” comes close to what was being done to Paul here.

[14:2]  ⁵ tn Or “who would not believe.”

[14:2]  ⁶ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[14:3]  ⁷ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ⁸ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ⁹ tn Grk “word.”

[14:3]  ¹⁰ tn Here the context indicates the miraculous nature of the signs mentioned.

[14:4]  ¹¹ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ¹² tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

[14:5]  ¹³ tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[14:5]  ¹⁴ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ¹⁵ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[14:6]  ¹⁶ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ¹⁷ tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ¹⁸ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:6]  ¹⁹ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:7]  ²⁰ tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.

[14:7]  ²¹ tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

[14:8]  ²² tn Grk “And in.” 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.

[14:8]  ²³ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:8]  ²⁴ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ²⁵ tn Grk “lame from his mother’s womb” (an idiom).

[14:8]  sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.

[14:9]  ²⁶ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ²⁷ tn Or “looked.”

[14:10]  ²⁸ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ²⁹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ³⁰ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[14:11]  ³¹ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ³² tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ³³ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

[14:12]  ³⁴ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ³⁵ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ³⁶ sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).

[14:13]  ³⁷ tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  ³⁸ sn See the note on Zeus in the previous verse.

[14:13]  ³⁹ tn Or “oxen.”

[14:13]  ⁴⁰ tn Or “wreaths.”

[14:13]  sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.

[14:13]  ⁴¹ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[14:14]  ⁴² sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ⁴³ tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ⁴⁴ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ⁴⁵ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ⁴⁶ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:14]  sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.

[14:15]  ⁴⁷ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ⁴⁸ tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ⁴⁹ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ⁵⁰ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:16]  ⁵¹ tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  ⁵² tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ⁵³ tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[14:17]  ⁵⁴ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ⁵⁵ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ⁵⁶ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ⁵⁷ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[14:18]  ⁵⁸ tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18]  ⁵⁹ tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.

[14:19]  ⁶⁰ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[14:19]  ⁶¹ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).

[14:19]  ⁶² tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ⁶³ tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.

[17:5]  ⁶⁴ tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).

[17:5]  ⁶⁵ tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”

[17:5]  ⁶⁶ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ⁶⁷ tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.

[17:5]  ⁶⁸ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ⁶⁹ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ⁷⁰ tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”

[18:6]  ⁷¹ 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]  ⁷² 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]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”