Mazmur 2:1-12
Konteks2:1 Why 2 do the nations rebel? 3
Why 4 are the countries 5 devising 6 plots that will fail? 7
2:2 The kings of the earth 8 form a united front; 9
the rulers collaborate 10
against the Lord and his anointed king. 11
2:3 They say, 12 “Let’s tear off the shackles they’ve put on us! 13
Let’s free ourselves from 14 their ropes!”
2:4 The one enthroned 15 in heaven laughs in disgust; 16
the Lord taunts 17 them.
2:5 Then he angrily speaks to them
and terrifies them in his rage, 18 saying, 19
2:6 “I myself 20 have installed 21 my king
on Zion, my holy hill.”
2:7 The king says, 22 “I will announce the Lord’s decree. He said to me: 23
‘You are my son! 24 This very day I have become your father!
2:8 Ask me,
and I will give you the nations as your inheritance, 25
the ends of the earth as your personal property.
2:9 You will break them 26 with an iron scepter; 27
you will smash them like a potter’s jar!’” 28
2:10 So now, you kings, do what is wise; 29
you rulers of the earth, submit to correction! 30
2:11 Serve 31 the Lord in fear!
Repent in terror! 32
Otherwise he 34 will be angry, 35
and you will die because of your behavior, 36
when his anger quickly ignites. 37
How blessed 38 are all who take shelter in him! 39
Yakobus 1:1-27
Konteks1:1 From James, 40 a slave 41 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 42 Greetings!
1:2 My brothers and sisters, 43 consider it nothing but joy 44 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 45 unstable in all his ways.
1:9 Now the believer 46 of humble means 47 should take pride 48 in his high position. 49 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 50 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 51 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 52 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 53 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 54 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 55 1:17 All generous giving and every perfect gift 56 is from above, coming down 57 from the Father of lights, with whom there is no variation or the slightest hint of change. 58 1:18 By his sovereign plan he gave us birth 59 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 60 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 61 anger does not accomplish God’s righteousness. 62 1:21 So put away all filth and evil excess and humbly 63 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 64 who gazes at his own face 65 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 66 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 67 and does not become a forgetful listener but one who lives it out – he 68 will be blessed in what he does. 69 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 70 God the Father 71 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Kisah Para Rasul 22:1-30
Konteks22:1 “Brothers and fathers, listen to my defense 72 that I now 73 make to you.” 22:2 (When they heard 74 that he was addressing 75 them in Aramaic, 76 they became even 77 quieter.) 78 Then 79 Paul said, 22:3 “I am a Jew, 80 born in Tarsus in Cilicia, but brought up 81 in this city, educated with strictness 82 under 83 Gamaliel 84 according to the law of our ancestors, 85 and was 86 zealous 87 for God just as all of you are today. 22:4 I 88 persecuted this Way 89 even to the point of death, 90 tying up 91 both men and women and putting 92 them in prison, 22:5 as both the high priest and the whole council of elders 93 can testify about me. From them 94 I also received 95 letters to the brothers in Damascus, and I was on my way 96 to make arrests there and bring 97 the prisoners 98 to Jerusalem 99 to be punished. 22:6 As 100 I was en route and near Damascus, 101 about noon a very bright 102 light from heaven 103 suddenly flashed 104 around me. 22:7 Then I 105 fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ 22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’ 22:9 Those who were with me saw the light, but did not understand 106 the voice of the one who was speaking to me. 22:10 So I asked, 107 ‘What should I do, Lord?’ The Lord said to me, ‘Get up 108 and go to Damascus; there you will be told about everything 109 that you have been designated 110 to do.’ 22:11 Since I could not see because of 111 the brilliance 112 of that light, I came to Damascus led by the hand of 113 those who were with me. 22:12 A man named Ananias, 114 a devout man according to the law, 115 well spoken of by all the Jews who live there, 116 22:13 came 117 to me and stood beside me 118 and said to me, ‘Brother Saul, regain your sight!’ 119 And at that very moment 120 I looked up and saw him. 121 22:14 Then he said, ‘The God of our ancestors 122 has already chosen 123 you to know his will, to see 124 the Righteous One, 125 and to hear a command 126 from his mouth, 22:15 because you will be his witness 127 to all people 128 of what you have seen and heard. 22:16 And now what are you waiting for? 129 Get up, 130 be baptized, and have your sins washed away, 131 calling on his name.’ 132 22:17 When 133 I returned to Jerusalem and was praying in the temple, I fell into a trance 134 22:18 and saw the Lord 135 saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’ 22:19 I replied, 136 ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues 137 who believed in you. 22:20 And when the blood of your witness 138 Stephen was shed, 139 I myself was standing nearby, approving, 140 and guarding the cloaks 141 of those who were killing him.’ 142 22:21 Then 143 he said to me, ‘Go, because I will send you far away to the Gentiles.’”
22:22 The crowd 144 was listening to him until he said this. 145 Then 146 they raised their voices and shouted, 147 “Away with this man 148 from the earth! For he should not be allowed to live!” 149 22:23 While they were screaming 150 and throwing off their cloaks 151 and tossing dust 152 in the air, 22:24 the commanding officer 153 ordered Paul 154 to be brought back into the barracks. 155 He told them 156 to interrogate Paul 157 by beating him with a lash 158 so that he could find out the reason the crowd 159 was shouting at Paul 160 in this way. 22:25 When they had stretched him out for the lash, 161 Paul said to the centurion 162 standing nearby, “Is it legal for you to lash a man who is a Roman citizen 163 without a proper trial?” 164 22:26 When the centurion 165 heard this, 166 he went to the commanding officer 167 and reported it, 168 saying, “What are you about to do? 169 For this man is a Roman citizen.” 170 22:27 So the commanding officer 171 came and asked 172 Paul, 173 “Tell me, are you a Roman citizen?” 174 He replied, 175 “Yes.” 22:28 The commanding officer 176 answered, “I acquired this citizenship with a large sum of money.” 177 “But I was even 178 born a citizen,” 179 Paul replied. 180 22:29 Then those who were about to interrogate him stayed away 181 from him, and the commanding officer 182 was frightened when he realized that Paul 183 was 184 a Roman citizen 185 and that he had had him tied up. 186
22:30 The next day, because the commanding officer 187 wanted to know the true reason 188 Paul 189 was being accused by the Jews, he released him and ordered the chief priests and the whole council 190 to assemble. He then brought 191 Paul down and had him stand before them.
[2:1] 1 sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.
[2:1] 2 tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.
[2:1] 3 tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.
[2:1] 4 tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.
[2:1] 5 tn Or “peoples” (so many English versions).
[2:1] 6 tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).
[2:1] 7 tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.
[2:2] 8 sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.
[2:2] 9 tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.
[2:2] 10 tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).
[2:2] 11 tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).
[2:3] 12 tn The words “they say” are supplied in the translation for clarification. The quotation represents the words of the rebellious kings.
[2:3] 13 tn Heb “their (i.e., the
[2:3] 14 tn Heb “throw off from us.”
[2:4] 15 tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1).
[2:4] 16 tn As the next line indicates, this refers to derisive laughter. The Hebrew imperfect verbal forms in vv. 4-5 describe the action from the perspective of an eyewitness who is watching the divine response as it unfolds before his eyes.
[2:4] 17 tn Or “scoffs at”; “derides”; “mocks.”
[2:5] 18 sn And terrifies them in his rage. This line focuses on the effect that God’s angry response (see previous line) has on the rebellious kings.
[2:5] 19 tn The word “saying” is supplied in the translation for clarification to indicate that the speaker is the Lord (cf. RSV, NIV).
[2:6] 20 tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”
[2:6] 21 tn Or perhaps “consecrated.”
[2:7] 22 tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.
[2:7] 23 tn Or “I will relate the decree. The
[2:7] 24 sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.
[2:8] 25 sn I will give you the nations. The
[2:9] 26 tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.
[2:9] 27 tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.
[2:9] 28 sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.
[2:10] 29 sn The speaker here is either the psalmist or the Davidic king, who now addresses the rebellious kings.
[2:10] 30 tn The Niphal has here a tolerative nuance; the kings are urged to submit themselves to the advice being offered.
[2:11] 31 tn The Hebrew verb translated “serve” refers here to submitting to the Lord’s sovereignty as expressed through the rule of the Davidic king. Such “service” would involve maintaining allegiance to the Davidic king by paying tribute on a regular basis.
[2:11] 32 tn Traditionally, “rejoice with trembling” (KJV). The verb גִּיל (gil) normally means “rejoice,” but this meaning does not fit well here in conjunction with “in trembling.” Some try to understand “trembling” (and the parallel יִרְאָה, yir’ah, “fear”) in the sense of “reverential awe” and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (rÿ’adah, “trembling”) and its related terms consistently refer to utter terror and fear (see Exod 15:15; Job 4:14; Pss 48:6; 55:5; 104:32; Isa 33:14; Dan 10:11) or at least great emotional distress (Ezra 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB), 556-57.
[2:12] 33 tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).
[2:12] 34 tn Throughout the translation of this verse the third person masculine pronouns refer to the
[2:12] 35 tn The implied subject of the verb is the
[2:12] 36 tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”
[2:12] 37 tn Or “burns.” The
[2:12] 38 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[2:12] 39 sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[1:1] 40 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 41 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 42 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 43 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 44 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 45 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 46 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 47 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 48 tn Grk “let him boast.”
[1:9] 49 tn Grk “his height,” “his exaltation.”
[1:10] 50 tn Grk “a flower of grass.”
[1:11] 51 tn Or “perishes,” “is destroyed.”
[1:12] 52 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 53 tc Most
[1:13] 54 tn Or “God must not be tested by evil people.”
[1:16] 55 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 56 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 57 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 58 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 59 tn Grk “Having willed, he gave us birth.”
[1:19] 60 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 61 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 62 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 63 tn Or “with meekness.”
[1:23] 64 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 65 tn Grk “the face of his beginning [or origin].”
[1:24] 66 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 69 tn Grk “in his doing.”
[1:27] 70 tn Or “in the sight of”; Grk “with.”
[1:27] 71 tn Grk “the God and Father.”
[22:1] 72 sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.
[22:1] 73 tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.
[22:2] 74 tn ἀκούσαντες (akousante") has been taken temporally.
[22:2] 75 tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”
[22:2] 76 tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.
[22:2] 77 tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”
[22:2] 78 tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”
[22:2] sn This is best taken as a parenthetical note by the author.
[22:2] 79 tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.
[22:3] 80 tn Grk “a Jewish man.”
[22:3] 81 tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”
[22:3] 82 tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”
[22:3] 83 tn Grk “strictly at the feet of” (an idiom).
[22:3] 84 tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA27 and UBS4, which place a comma after ταύτῃ (tauth), has been followed in the translation.
[22:3] sn Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.
[22:3] 85 tn Or “our forefathers.”
[22:3] 86 tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.
[22:3] 87 tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”
[22:4] 88 tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the first person pronoun (“I”) and a new sentence begun in the translation.
[22:4] 89 sn That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22).
[22:4] 90 tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”
[22:4] 91 tn Grk “binding.” See Acts 8:3.
[22:4] 92 tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”
[22:5] 93 tn That is, the whole Sanhedrin. BDAG 861 s.v. πρεσβυτέριον has “an administrative group concerned with the interests of a specific community, council of elders – a. of the highest Judean council in Jerusalem, in our lit. usu. called συνέδριον…ὁ ἀρχιερεύς καὶ πᾶν τὸ πρ. Ac 22:5.”
[22:5] 94 tn Grk “from whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.
[22:5] 95 tn Grk “receiving.” The participle δεξάμενος (dexameno") has been translated as a finite verb due to requirements of contemporary English style.
[22:5] 96 tn Grk “letters to the brothers, [and] I was going to Damascus.” Such a translation, however, might be confusing since the term “brother” is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.
[22:5] 97 tn Grk “even there and bring…” or “there and even bring…” The ascensive καί (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.
[22:5] 98 tn BDAG 221 s.v. δέω 1.b has “δεδεμένον ἄγειν τινά bring someone as prisoner…Ac 9:2, 21; 22:5.”
[22:5] 99 tn Grk “I was going…to bring even those who were there to Jerusalem as prisoners that they might be punished.”
[22:5] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[22:6] 100 tn Grk “It happened that as.” 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.
[22:6] 101 tn Grk “going and nearing Damascus.”
[22:6] sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).
[22:6] 102 tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”
[22:6] 103 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[22:7] 105 tn This is a continuation of the same sentence in Greek using the connective τέ (te), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. To indicate the logical sequence for the modern English reader, τέ was translated as “then.”
[22:9] 106 tn Grk “did not hear” (but see Acts 9:7). BDAG 38 s.v. ἀκούω 7 has “W. acc. τὸν νόμον understand the law Gal 4:21; perh. Ac 22:9; 26:14…belong here.” If the word has this sense here, then a metonymy is present, since the lack of effect is put for a failure to appreciate what was heard.
[22:10] 107 tn Grk “So I said.”
[22:10] 108 tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
[22:10] 109 tn Grk “about all things.”
[22:10] 110 tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.
[22:11] 111 tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”
[22:11] 112 tn Or “brightness”; Grk “glory.”
[22:11] 113 tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”
[22:12] 114 tn Grk “a certain Ananias.”
[22:12] 115 sn The law refers to the law of Moses.
[22:12] 116 tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”
[22:13] 117 tn Grk “coming.” The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
[22:13] 118 tn Grk “coming to me and standing beside [me] said to me.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.
[22:13] 119 tn Grk “Brother Saul, look up” (here an idiom for regaining one’s sight). BDAG 59 s.v. ἀναβλέπω places this usage under 1, “look up Ac 22:13a. W. εἰς αὐτόν to show the direction of the glance…22:13b; but perh. this vs. belongs under 2a.” BDAG 59 s.v. 2.a.α states, “of blind persons, who were formerly able to see, regain sight.” The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: “[Ananias] said to me, ‘Look up!’ and at that very moment I looked up to him.” The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).
[22:13] 120 tn Grk “hour,” but ὥρα (Jwra) is often used for indefinite short periods of time (so BDAG 1102-3 s.v. ὥρα 2.c: “αὐτῇ τῇ ὥρᾳ at that very time, at once, instantly…Lk 2:38, 24:33; Ac 16:18; 22:13”). A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.
[22:13] 121 tn Grk “I looked up to him.”
[22:14] 122 tn Or “forefathers”; Grk “fathers.”
[22:14] sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.
[22:14] 123 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”
[22:14] 124 tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[22:14] 125 sn The Righteous One is a reference to Jesus Christ (Acts 3:14).
[22:14] 126 tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”
[22:15] 127 tn Or “a witness to him.”
[22:15] sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.
[22:15] 128 tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").
[22:16] 129 tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”
[22:16] 130 tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
[22:16] 131 sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).
[22:16] 132 sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.
[22:17] 133 tn Grk “It happened to me that.” 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.
[22:17] 134 tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”
[22:18] 135 tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.
[22:19] 136 tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.
[22:19] 137 tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.
[22:19] sn See the note on synagogue in 6:9.
[22:20] 138 sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.
[22:20] 139 sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”
[22:20] 140 tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[22:20] 141 tn Or “outer garments.”
[22:20] sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).
[22:20] 142 tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.
[22:21] 143 tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.
[22:22] 144 tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.
[22:22] 145 tn Grk “until this word.”
[22:22] sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.
[22:22] 146 tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.
[22:22] 147 tn Grk “and said.”
[22:22] 148 tn Grk “this one.”
[22:22] 149 tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”
[22:23] 150 tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.
[22:23] 151 tn Or “outer garments.”
[22:23] sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).
[22:23] 152 sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.
[22:24] 153 tn Grk “the chiliarch” (an officer 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.
[22:24] 154 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:24] 155 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”
[22:24] 156 tn Grk “into the barracks, saying.” This is a continuation of the same sentence in Greek using the participle εἴπας (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object “them” has been supplied; it is understood in Greek.
[22:24] 157 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:24] 158 sn To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.
[22:24] 159 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
[22:24] 160 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:25] 161 tn Grk “for the thongs” (of which the lash was made). Although often translated as a dative of means (“with thongs”), referring to thongs used to tie the victim to the whipping post, BDAG 474-75 s.v. ἱμάς states that it “is better taken as a dat. of purpose for the thongs, in which case οἱ ἱμάντες = whips (Posidonius: 87 fgm. 5 Jac.; POxy. 1186, 2 τὴν διὰ τῶν ἱμάντων αἰκείαν. – Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way).”
[22:25] 162 sn See the note on the word centurion in 10:1.
[22:25] 163 tn The word “citizen” is supplied here for emphasis and clarity.
[22:25] 164 tn Or “a Roman citizen and uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
[22:25] sn The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.
[22:26] 165 sn See the note on the word centurion in 10:1.
[22:26] 166 tn The word “this” 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.
[22:26] 167 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:26] 168 tn The word “it” 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.
[22:26] 169 tn Or perhaps, “What do you intend to do?” Although BDAG 627 s.v. μέλλω 1.c.α lists this phrase under the category “be about to, be on the point of,” it is possible it belongs under 1.c.γ, “denoting an intended action: intend, propose, have in mind…τί μέλλεις ποιεῖν; what do you intend to do?”
[22:26] 170 tn The word “citizen” is supplied here for emphasis and clarity.
[22:27] 171 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:27] 172 tn Grk “and said to.”
[22:27] 173 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[22:27] 174 tn The word “citizen” is supplied here for emphasis and clarity.
[22:28] 176 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:28] 177 sn Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here.
[22:28] 178 tn BDAG 495-96 s.v. καί 2.b has “intensive: even…Ac 5:39; 22:28.”
[22:28] 179 tn The word “citizen” is supplied here for emphasis and clarity.
[22:28] sn Paul’s reference to being born a citizen suggests he inherited his Roman citizenship from his family.
[22:28] 180 tn Grk “Paul said.” This phrase has been placed at the end of the sentence in the translation for stylistic reasons.
[22:29] 181 tn BDAG 158 s.v. ἀφίστημι 2.b has “keep away…ἀπό τινος… Lk 4:13; Ac 5:38; 2 Cor 12:8…cp. Ac 22:29.” In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.
[22:29] 182 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.
[22:29] 183 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[22:29] 184 tn This is a present tense (ἐστιν, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.
[22:29] 185 tn The word “citizen” is supplied here for emphasis and clarity.
[22:29] 186 sn Had him tied up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities’ hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul’s life.
[22:30] 187 tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.
[22:30] 188 tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”
[22:30] 189 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[22:30] 190 tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[22:30] 191 tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.
untuk membuka halaman teks alkitab dalam format PDF. [