Kisah Para Rasul 10:3
Konteks10:3 About three o’clock one afternoon 1 he saw clearly in a vision an angel of God 2 who came in 3 and said to him, “Cornelius.”
Kisah Para Rasul 14:27
Konteks14:27 When they arrived and gathered the church together, they reported 4 all the things God 5 had done with them, and that he had opened a door 6 of faith for the Gentiles.
Kisah Para Rasul 15:17
Konteks15:17 so that the rest of humanity 7 may seek the Lord,
namely, 8 all the Gentiles 9 I have called to be my own,’ 10 says the Lord, 11 who makes these things
Kisah Para Rasul 25:23
Konteks25:23 So the next day Agrippa 12 and Bernice came with great pomp 13 and entered the audience hall, 14 along with the senior military officers 15 and the prominent men of the city. When Festus 16 gave the order, 17 Paul was brought in.
[10:3] 1 tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.
[10:3] 2 tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[10:3] 3 tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”
[14:27] 5 sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.
[14:27] 6 sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
[15:17] 7 tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.
[15:17] 8 tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.
[15:17] 9 tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).
[15:17] sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.
[15:17] 10 tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.
[15:17] 11 sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.
[25:23] 12 sn See the note on King Agrippa in 25:13.
[25:23] 13 tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).
[25:23] sn Agrippa and Bernice came with great pomp. The “royals” were getting their look at Paul. Everyone who was anyone would have been there.
[25:23] 14 tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a “spectacle” to the world (1 Cor 4:8-13).
[25:23] 15 tn Grk “the chiliarchs” (officers in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
[25:23] 16 sn See the note on Porcius Festus in 24:27.
[25:23] 17 tn Grk “and Festus ordering, Paul was brought in.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated. The participle κελεύσαντος (keleusanto") has been taken temporally.
