Kisah Para Rasul 19:21

A Riot in Ephesus

19:21 Now after all these things had taken place, ¹  Paul resolved ²  to go to Jerusalem, ³  passing through Macedonia ⁴  and Achaia. ⁵  He said, ⁶  “After I have been there, I must also see Rome.” ⁷ 

Kisah Para Rasul 23:11

23:11 The following night the Lord ⁸  stood near ⁹  Paul ¹⁰  and said, “Have courage, ¹¹  for just as you have testified about me in Jerusalem, ¹²  so you must also testify in Rome.” ¹³ 

Kisah Para Rasul 25:12

25:12 Then, after conferring with his council, ¹⁴  Festus ¹⁵  replied, “You have appealed to Caesar; ¹⁶  to Caesar ¹⁷  you will go!” ¹⁸ 

Kisah Para Rasul 25:25

25:25 But I found that he had done nothing that deserved death, ¹⁹  and when he appealed ²⁰  to His Majesty the Emperor, ²¹  I decided to send him. ²² 

Kejadian 50:20

50:20 As for you, you meant to harm me, ²³  but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. ²⁴ 

Mazmur 33:11

33:11 The Lord’s decisions stand forever;

his plans abide throughout the ages. ²⁵ 

Mazmur 76:10

76:10 Certainly ²⁶  your angry judgment upon men will bring you praise; ²⁷ 

you reveal your anger in full measure. ²⁸ 

Amsal 19:21

19:21 There are many plans ²⁹  in a person’s mind, ³⁰ 

but it ³¹  is the counsel ³²  of the Lord which will stand.

Ratapan 3:27

3:27 It is good for a man ³³ 

to bear ³⁴  the yoke ³⁵  while he is young. ³⁶ 

Daniel 4:35

4:35 All the inhabitants of the earth are regarded as nothing. ³⁷ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ³⁸  his hand

and says to him, ‘What have you done?’

Roma 15:22-29

Paul’s Intention of Visiting the Romans

15:22 This is the reason I was often hindered from coming to you. 15:23 But now there is nothing more to keep me ³⁹  in these regions, and I have for many years desired ⁴⁰  to come to you 15:24 when I go to Spain. For I hope to visit you when I pass through and that you will help me ⁴¹  on my journey there, after I have enjoyed your company for a while.

15:25 But now I go to Jerusalem to minister to the saints. 15:26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem. 15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. ⁴²  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things. 15:28 Therefore after I have completed this and have safely delivered this bounty to them, ⁴³  I will set out for Spain by way of you, 15:29 and I know that when I come to you I will come in the fullness of Christ’s blessing.

[19:21]  ¹ tn Grk “all these things had been fulfilled.”

[19:21]  ² tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ⁴ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ⁵ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ⁶ tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21]  ⁷ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:21]  map For location see JP4 A1.

[23:11]  ⁸ sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ⁹ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ¹⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ¹¹ tn Or “Do not be afraid.”

[23:11]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ¹³ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.

[25:12]  ¹⁴ tn That is, with his advisers.

[25:12]  ¹⁵ sn See the note on Porcius Festus in 24:27.

[25:12]  ¹⁶ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[25:12]  ¹⁷ tn Or “to the emperor.”

[25:12]  ¹⁸ sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.

[25:25]  ¹⁹ sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).

[25:25]  ²⁰ tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  ²¹ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).”

[25:25]  ²² 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.

[50:20]  ²³ tn Heb “you devised against me evil.”

[50:20]  ²⁴ tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”

[33:11]  ²⁵ tn Heb “the thoughts of his heart for generation to generation.” The verb “abides” is supplied in the translation. The Lord’s “decisions” and “plans” here refer to his decrees and purposes.

[76:10]  ²⁶ tn Or “for.”

[76:10]  ²⁷ tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).

[76:10]  ²⁸ tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.

[19:21]  ²⁹ sn The plans (from the Hebrew verb חָשַׁב [khashav], “to think; to reckon; to devise”) in the human heart are many. But only those which God approves will succeed.

[19:21]  ³⁰ tn Heb “in the heart of a man” (cf. NAB, NIV). Here “heart” is used for the seat of thoughts, plans, and reasoning, so the translation uses “mind.” In contemporary English “heart” is more often associated with the seat of emotion than with the seat of planning and reasoning.

[19:21]  ³¹ tn Heb “but the counsel of the Lord, it will stand.” The construction draws attention to the “counsel of the Lord”; it is an independent nominative absolute, and the resumptive independent pronoun is the formal subject of the verb.

[19:21]  ³² tn The antithetical parallelism pairs “counsel” with “plans.” “Counsel of the Lord” (עֲצַת יְהוָה, ’atsat yehvah) is literally “advice” or “counsel” with the connotation of “plan” in this context (cf. NIV, NRSV, NLT “purpose”; NCV “plan”; TEV “the Lord’s will”).

[19:21]  sn The point of the proverb is that the human being with many plans is uncertain, but the Lord with a sure plan gives correct counsel.

[3:27]  ³³ tn See note at 3:1 on the Hebrew term for “man” here.

[3:27]  ³⁴ tn Heb “that he bear.”

[3:27]  ³⁵ sn Jeremiah is referring to the painful humiliation of subjugation to the Babylonians, particularly to the exile of the populace of Jerusalem. The Babylonians and Assyrians frequently used the phrase “bear the yoke” as a metaphor: their subjects were made as subservient to them as yoked oxen were to their masters. Because the Babylonian exile would last for seventy years, only those who were in their youth when Jerusalem fell would have any hope of living until the return of the remnant. For the middle-aged and elderly, the yoke of exile would be insufferable; but those who bore this “yoke” in their youth would have hope.

[3:27]  ³⁶ tn Heb “in his youth.” The preposition ב (bet) functions in a temporal sense: “when.”

[4:35]  ³⁷ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ³⁸ tn Aram “strikes against.”

[15:23]  ³⁹ tn Grk “now no longer having a place…I have.”

[15:23]  ⁴⁰ tn Grk “but having a desire…for many years.”

[15:24]  ⁴¹ tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.

[15:27]  ⁴² tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.

[15:28]  ⁴³ tn Grk “have sealed this fruit to them.”