Kisah Para Rasul 19:15-16

19:15 But the evil spirit replied to them, ¹  “I know about Jesus ²  and I am acquainted with ³  Paul, but who are you?” ⁴  19:16 Then the man who was possessed by ⁵  the evil spirit jumped on ⁶  them and beat them all into submission. ⁷  He prevailed ⁸  against them so that they fled from that house naked and wounded.

Roma 2:11

2:11 For there is no partiality with God.

Roma 2:1

The Condemnation of the Moralist

2:1 ⁹ Therefore ¹⁰  you are without excuse, ¹¹  whoever you are, ¹²  when you judge someone else. ¹³  For on whatever grounds ¹⁴  you judge another, you condemn yourself, because you who judge practice the same things.

Pengkhotbah 1:17

1:17 So I decided ¹⁵  to discern the benefit of ¹⁶  wisdom and knowledge over ¹⁷  foolish behavior and ideas; ¹⁸ 

however, I concluded ¹⁹  that even ²⁰  this endeavor ²¹  is like ²²  trying to chase the wind! ²³ 

[19:15]  ¹ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ² tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ³ tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ⁴ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[19:16]  ⁵ tn Grk “in whom the evil spirit was.”

[19:16]  ⁶ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ⁷ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ⁸ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[2:1]  ⁹ sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).

[2:1]  ¹⁰ tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.

[2:1]  ¹¹ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ¹² tn Grk “O man.”

[2:1]  ¹³ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ¹⁴ tn Grk “in/by (that) which.”

[1:17]  ¹⁵ tn Heb “gave my heart,” or “set my mind.” See v. 13.

[1:17]  ¹⁶ tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ¹⁷ tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ¹⁸ tn The terms שִׂכְלוּת (sikhlut, “folly”) and הוֹלֵלוֹת (holelot, “foolishness”) are synonyms. The term שִׂכְלוּת (alternate spelling of סִכְלוּת, sikhlut) refers to foolish behavior (HALOT 755 s.v. סִכְלוּת), while הוֹלֵלוֹת refers to foolish ideas and mental blindness (HALOT 242 s.v. הוֹלֵלוֹת). Qoheleth uses these terms to refer to foolish ideas and self-indulgent pleasures (e.g., Eccl 2:2-3, 12-14; 7:25; 9:3; 10:1, 6, 13).

[1:17]  ¹⁹ tn Heb “I know.”

[1:17]  ²⁰ tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).

[1:17]  ²¹ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²² tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²³ tn Heb “striving of wind.”