Kisah Para Rasul 17:6-8

17:6 When they did not find them, they dragged ¹  Jason and some of the brothers before the city officials, ²  screaming, “These people who have stirred up trouble ³  throughout the world ⁴  have come here too, 17:7 and ⁵  Jason has welcomed them as guests! They ⁶  are all acting against Caesar’s ⁷  decrees, saying there is another king named ⁸  Jesus!” ⁹  17:8 They caused confusion among ¹⁰  the crowd and the city officials ¹¹  who heard these things.

Kisah Para Rasul 28:22

28:22 But we would like to hear from you what you think, for regarding this sect we know ¹²  that people ¹³  everywhere speak against ¹⁴  it.”

Kisah Para Rasul 28:1

Paul on Malta

28:1 After we had safely reached shore, ¹⁵  we learned that the island was called Malta. ¹⁶ 

Kisah Para Rasul 18:17-18

18:17 So they all seized Sosthenes, the president of the synagogue, ¹⁷  and began to beat ¹⁸  him in front of the judgment seat. ¹⁹  Yet none of these things were of any concern ²⁰  to Gallio.

Paul Returns to Antioch in Syria

18:18 Paul, after staying ²¹  many more days in Corinth, ²²  said farewell to ²³  the brothers and sailed away to Syria accompanied by ²⁴  Priscilla and Aquila. ²⁵  He ²⁶  had his hair cut off ²⁷  at Cenchrea ²⁸  because he had made a vow. ²⁹ 

Matius 2:3

2:3 When King Herod ³⁰  heard this he was alarmed, and all Jerusalem with him.

Yohanes 15:18-20

The World’s Hatred

15:18 “If the world hates you, be aware ³¹  that it hated me first. ³²  15:19 If you belonged to the world, ³³  the world would love you as its own. ³⁴  However, because you do not belong to the world, ³⁵  but I chose you out of the world, for this reason ³⁶  the world hates you. ³⁷  15:20 Remember what ³⁸  I told you, ‘A slave ³⁹  is not greater than his master.’ ⁴⁰  If they persecuted me, they will also persecute you. If they obeyed ⁴¹  my word, they will obey ⁴²  yours too.

Roma 12:2

12:2 Do not be conformed ⁴³  to this present world, ⁴⁴  but be transformed by the renewing of your mind, so that you may test and approve ⁴⁵  what is the will of God – what is good and well-pleasing and perfect.

Yakobus 4:4

4:4 Adulterers, do you not know that friendship with the world means hostility toward God? ⁴⁶  So whoever decides to be the world’s friend makes himself God’s enemy.

[17:6]  ¹ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ² tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).

[17:6]  ³ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ⁴ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[17:6]  sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.

[17:7]  ⁵ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ⁶ tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ⁷ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ⁸ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ⁹ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[17:8]  ¹⁰ tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.

[17:8]  ¹¹ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”

[28:22]  ¹² tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.

[28:22]  ¹³ tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.

[28:22]  ¹⁴ tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.

[28:1]  ¹⁵ tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.

[28:1]  ¹⁶ sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.

[28:1]  map For location see JP4 A3.

[18:17]  ¹⁷ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  sn See the note on synagogue in 6:9.

[18:17]  ¹⁸ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ¹⁹ sn See the note on the term judgment seat in 18:12.

[18:17]  ²⁰ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:17]  sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.

[18:18]  ²¹ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ²² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ²³ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ²⁴ tn Grk “Syria, and with him.”

[18:18]  ²⁵ sn See the note on Aquila in 18:2.

[18:18]  ²⁶ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ²⁷ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ²⁸ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ²⁹ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[2:3]  ³⁰ sn See the note on King Herod in 2:1.

[15:18]  ³¹ tn Grk “know.”

[15:18]  ³² tn Grk “it hated me before you.”

[15:19]  ³³ tn Grk “if you were of the world.”

[15:19]  ³⁴ tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ³⁵ tn Grk “because you are not of the world.”

[15:19]  ³⁶ tn Or “world, therefore.”

[15:19]  ³⁷ sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.

[15:20]  ³⁸ tn Grk “Remember the word that I said to you.”

[15:20]  ³⁹ tn See the note on the word “slaves” in 4:51.

[15:20]  ⁴⁰ sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ⁴¹ tn Or “if they kept.”

[15:20]  ⁴² tn Or “they will keep.”

[12:2]  ⁴³ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ⁴⁴ tn Grk “to this age.”

[12:2]  ⁴⁵ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[4:4]  ⁴⁶ tn Grk “is hostility toward God.”