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Kisah Para Rasul 11:18

Konteks
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 13:2-4

Konteks
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.

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, 11  sent out by the Holy Spirit, went down to Seleucia, 12  and from there they sailed to Cyprus. 13 

Kisah Para Rasul 26:16-18

Konteks
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.’

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[11:18]  1 tn Grk “these things.”

[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.

[11:18]  3 tn Or “glorified.”

[11:18]  4 sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  5 sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[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.

[13:2]  7 tn Or “Appoint.”

[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.

[13:3]  10 sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

[13:4]  11 tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  12 sn Seleucia was the port city of Antioch in Syria.

[13:4]  13 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[26:16]  14 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  15 sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[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 mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì74 א A C2 E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA27 includes the word in brackets, indicating some doubt as to its authenticity.

[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.

[26:17]  19 tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  20 tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[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.

[26:18]  22 tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  23 tn Or “and an inheritance.”



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