Mazmur 43:2

43:2 For you are the God who shelters me. ¹ 

Why do you reject me? ² 

Why must I walk around ³  mourning ⁴ 

because my enemies oppress me?

Mazmur 71:9

71:9 Do not reject me in my old age! ⁵ 

When my strength fails, do not abandon me!

Mazmur 71:18

71:18 Even when I am old and gray, ⁶ 

O God, do not abandon me,

until I tell the next generation about your strength,

and those coming after me about your power. ⁷ 

Kejadian 4:14

4:14 Look! You are driving me off the land ⁸  today, and I must hide from your presence. ⁹  I will be a homeless wanderer on the earth; whoever finds me will kill me.”

Kejadian 4:2

4:2 Then she gave birth ¹⁰  to his brother Abel. ¹¹  Abel took care of the flocks, while Cain cultivated the ground. ¹² 

Kisah Para Rasul 13:23

13:23 From the descendants ¹³  of this man ¹⁴  God brought to Israel a Savior, Jesus, just as he promised. ¹⁵ 

Kisah Para Rasul 17:18-23

17:18 Also some of the Epicurean ¹⁶  and Stoic ¹⁷  philosophers were conversing ¹⁸  with him, and some were asking, ¹⁹  “What does this foolish babbler ²⁰  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ²¹  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ²²  17:19 So they took Paul and ²³  brought him to the Areopagus, ²⁴  saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things ²⁵  to our ears, so we want to know what they ²⁶  mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time ²⁷  in nothing else than telling ²⁸  or listening to something new.) ²⁹ 

17:22 So Paul stood ³⁰  before the Areopagus and said, “Men of Athens, I see that you are very religious ³¹  in all respects. ³²  17:23 For as I went around and observed closely your objects of worship, ³³  I even found an altar with this inscription: ³⁴  ‘To an unknown god.’ Therefore what you worship without knowing it, ³⁵  this I proclaim to you.

Kisah Para Rasul 23:27

23:27 This man was seized ³⁶  by the Jews and they were about to kill him, ³⁷  when I came up ³⁸  with the detachment ³⁹  and rescued him, because I had learned that he was ⁴⁰  a Roman citizen. ⁴¹ 

Kisah Para Rasul 23:2

23:2 At that ⁴²  the high priest Ananias ordered those standing near ⁴³  Paul ⁴⁴  to strike ⁴⁵  him on the mouth.

Kisah Para Rasul 1:9

1:9 After ⁴⁶  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

[43:2]  ¹ tn Heb “God of my place of refuge,” that is, “God who is my place of refuge.” See Ps 31:4.

[43:2]  ² tn The question is similar to that of Ps 42:9, but זָנַח (zanakh, “reject”) is a stronger verb than שָׁכַח (shakhakh, “forget”).

[43:2]  ³ tn The language is similar to that of Ps 42:9, but the Hitpael form of the verb הָלַךְ (halakh; as opposed to the Qal form in 42:9) expresses more forcefully the continuing nature of the psalmist’s distress.

[43:2]  ⁴ sn Walk around mourning. See Ps 38:6 for a similar statement.

[71:9]  ⁵ tn Heb “do not cast me away at the time of old age.”

[71:18]  ⁶ tn Heb “and even unto old age and gray hair.”

[71:18]  ⁷ tn Heb “until I declare your arm to a generation, to everyone who comes your power.” God’s “arm” here is an anthropomorphism that symbolizes his great strength.

[4:14]  ⁸ tn Heb “from upon the surface of the ground.”

[4:14]  ⁹ sn I must hide from your presence. The motif of hiding from the Lord as a result of sin also appears in Gen 3:8-10.

[4:2]  ¹⁰ tn Heb “And she again gave birth.”

[4:2]  ¹¹ sn The name Abel is not defined here in the text, but the tone is ominous. Abel’s name, the Hebrew word הֶבֶל (hevel), means “breath, vapor, vanity,” foreshadowing Abel’s untimely and premature death.

[4:2]  ¹² tn Heb “and Abel was a shepherd of the flock, and Cain was a worker of the ground.” The designations of the two occupations are expressed with active participles, רֹעֵה (ro’eh, “shepherd”) and עֹבֵד (’oved, “worker”). Abel is occupied with sheep, whereas Cain is living under the curse, cultivating the ground.

[13:23]  ¹³ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

[13:23]  ¹⁴ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ¹⁵ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:23]  sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

[17:18]  ¹⁶ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ¹⁷ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ¹⁸ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ¹⁹ tn Grk “saying.”

[17:18]  ²⁰ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ²¹ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ²² sn This is a parenthetical note by the author.

[17:19]  ²³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ²⁴ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:19]  sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.

[17:20]  ²⁵ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ²⁶ tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.

[17:21]  ²⁷ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ²⁸ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ²⁹ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[17:22]  ³⁰ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ³¹ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ³² tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:23]  ³³ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ³⁴ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ³⁵ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[23:27]  ³⁶ tn The participle συλλημφθέντα (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.

[23:27]  ³⁷ tn Grk “and was about to be killed by them.” The passive construction has been converted to an active one in the translation for stylistic reasons.

[23:27]  ³⁸ tn Or “approached.”

[23:27]  ³⁹ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:27]  ⁴⁰ tn In Greek this is a present tense retained in indirect discourse.

[23:27]  ⁴¹ tn The word “citizen” is supplied here for emphasis and clarity.

[23:27]  sn The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul’s Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.

[23:2]  ⁴² tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ⁴³ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ⁴⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ⁴⁵ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[1:9]  ⁴⁶ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.