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 20:22

20:22 And now, ⁸  compelled ⁹  by the Spirit, I am going to Jerusalem ¹⁰  without knowing what will happen to me there, ¹¹ 

Kisah Para Rasul 22:18

22:18 and saw the Lord ¹²  saying to me, ‘Hurry and get out of Jerusalem quickly, because they will not accept your testimony about me.’

Kisah Para Rasul 28:23-28

28:23 They set ¹³  a day to meet with him, ¹⁴  and they came to him where he was staying ¹⁵  in even greater numbers. ¹⁶  From morning until evening he explained things ¹⁷  to them, ¹⁸  testifying ¹⁹  about the kingdom of God ²⁰  and trying to convince ²¹  them about Jesus from both the law of Moses and the prophets. 28:24 Some were convinced ²²  by what he said, ²³  but others refused ²⁴  to believe. 28:25 So they began to leave, ²⁵  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ²⁶  through the prophet Isaiah 28:26 when he said,

‘Go to this people and say,

“You will keep on hearing, ²⁷  but will never understand,

and you will keep on looking, ²⁸  but will never perceive.

28:27 For the heart of this people has become dull, ²⁹ 

and their ears are hard of hearing, ³⁰ 

and they have closed their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their heart

and turn, ³¹  and I would heal them.”’ ³² 

28:28 “Therefore be advised ³³  that this salvation from God ³⁴  has been sent to the Gentiles; ³⁵  they ³⁶  will listen!”

Roma 1:15-16

1:15 Thus I am eager ³⁷  also to preach the gospel to you who are in Rome. ³⁸ 

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ³⁹ 

Filipi 1:13

1:13 The ⁴⁰  whole imperial guard ⁴¹  and everyone else knows ⁴²  that I am in prison ⁴³  for the sake of Christ,

Filipi 1:2

1:2 Grace and peace to you ⁴⁴  from God our Father and the Lord Jesus Christ!

Titus 1:1

Salutation

1:1 From Paul, ⁴⁵  a slave ⁴⁶  of God and apostle of Jesus Christ, to further the faith ⁴⁷  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[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.

[20:22]  ⁸ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  ⁹ tn Grk “bound.”

[20:22]  ¹⁰ sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).

[20:22]  ¹¹ tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”

[22:18]  ¹² tn Or “Jesus”; Grk “him.” The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.

[28:23]  ¹³ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ¹⁴ tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ¹⁵ tn Or “came to him in his rented quarters.”

[28:23]  ¹⁶ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ¹⁷ tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[28:23]  ¹⁸ tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.

[28:23]  ¹⁹ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”

[28:23]  ²⁰ sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.

[28:23]  ²¹ tn Or “persuade.”

[28:24]  ²² tn Or “persuaded.”

[28:24]  ²³ tn Grk “by the things spoken.”

[28:24]  ²⁴ sn Some were convinced…but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts (13:46; 18:6).

[28:25]  ²⁵ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ²⁶ tn Or “forefathers”; Grk “fathers.”

[28:26]  ²⁷ tn Grk “you will hear with hearing” (an idiom).

[28:26]  ²⁸ tn Or “seeing”; Grk “you will look by looking” (an idiom).

[28:27]  ²⁹ tn Or “insensitive.”

[28:27]  sn The heart of this people has become dull. The charge from Isaiah is like Stephen’s against the Jews of Jerusalem (Acts 7:51-53). They were a hard-hearted and disobedient people.

[28:27]  ³⁰ tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).

[28:27]  ³¹ sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.

[28:27]  ³² sn A quotation from Isa 6:9-10.

[28:28]  ³³ tn Grk “Therefore let it be known to you.”

[28:28]  ³⁴ tn Or “of God.”

[28:28]  ³⁵ sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).

[28:28]  ³⁶ tn Grk “they also.”

[1:15]  ³⁷ tn Or “willing, ready”; Grk “so my eagerness [is] to preach…” The word πρόθυμος (proqumo", “eager, willing”) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: “the spirit indeed is willing (πρόθυμος), but the flesh is weak.”

[1:15]  ³⁸ map For location see JP4 A1.

[1:16]  ³⁹ sn Here the Greek refers to anyone who is not Jewish.

[1:13]  ⁴⁰ tn Grk “so that the whole imperial guard.” The ὥστε (Jwste) clause that begins v. 13 indicates two results of the spread of the gospel: Outsiders know why Paul is imprisoned (v. 13) and believers are emboldened by his imprisonment (v. 14).

[1:13]  ⁴¹ sn The whole imperial guard (Grk “praetorium”) can refer to the elite troops stationed in Rome or the headquarters of administrators in the provinces (cf. Matt 27:27; Mark 15:16; John 18:28, 33; 19:9; Acts 23:35). In either case a metonymy is involved, with the place (the praetorium) put for those (soldiers or government officials) who were connected with it or stationed in it.

[1:13]  ⁴² tn Grk “it has become known by the whole imperial guard and all the rest.”

[1:13]  ⁴³ tn Grk “my bonds [are].”

[1:2]  ⁴⁴ tn Grk “Grace to you and peace.”

[1:1]  ⁴⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴⁶ 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]  ⁴⁷ tn Grk “for the faith,” possibly, “in accordance with the faith.”