Kisah Para Rasul 11:18Konteks
11:18 When they heard this, 1 they ceased their objections 2 and praised 3 God, saying, “So then, God has granted the repentance 4 that leads to life even to the Gentiles.” 5
Kisah Para Rasul 13:2-4Konteks
13:2 While they were serving 6 the Lord and fasting, the Holy Spirit said, “Set apart 7 for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted 8 and 9 prayed and placed their hands 10 on them, they sent them off.
Kisah Para Rasul 26:16-18Konteks
26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance 14 as a servant and witness 15 to the things 16 you have seen 17 and to the things in which I will appear to you. 26:17 I will rescue 18 you from your own people 19 and from the Gentiles, to whom 20 I am sending you 26:18 to open their eyes so that they turn 21 from darkness to light and from the power 22 of Satan to God, so that they may receive forgiveness of sins and a share 23 among those who are sanctified by faith in me.’
[11:18] 2 tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.
[13:2] 6 tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.
[13:3] 8 tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.
[13:3] 9 tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.
[26:16] 16 tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”
[26:16] 17 tc ‡ Some
[26:17] 18 tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.
[26:18] 21 sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.