Kisah Para Rasul 18:2

18:2 There he ¹  found ²  a Jew named Aquila, ³  a native of Pontus, ⁴  who had recently come from Italy with his wife Priscilla, because Claudius ⁵  had ordered all the Jews to depart from ⁶  Rome. ⁷  Paul approached ⁸  them,

Kisah Para Rasul 23:11

23:11 The following night the Lord ⁹  stood near ¹⁰  Paul ¹¹  and said, “Have courage, ¹²  for just as you have testified about me in Jerusalem, ¹³  so you must also testify in Rome.” ¹⁴ 

Kisah Para Rasul 28:15

28:15 The brothers from there, ¹⁵  when they heard about us, came as far as the Forum of Appius ¹⁶  and Three Taverns ¹⁷  to meet us. When he saw them, ¹⁸  Paul thanked God and took courage.

Roma 1:7

1:7 To all those loved by God in Rome, ¹⁹  called to be saints: ²⁰  Grace and peace to you ²¹  from God our Father and the Lord Jesus Christ!

Roma 1:15

1:15 Thus I am eager ²²  also to preach the gospel to you who are in Rome. ²³ 

Roma 1:2

1:2 This gospel ²⁴  he promised beforehand through his prophets in the holy scriptures,

Titus 1:1

Salutation

1:1 From Paul, ²⁵  a slave ²⁶  of God and apostle of Jesus Christ, to further the faith ²⁷  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[18:2]  ¹ tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.

[18:2]  ² tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ³ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ⁴ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ⁵ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ⁶ tn Or “to leave.”

[18:2]  ⁷ map For location see JP4 A1.

[18:2]  ⁸ tn Or “went to.”

[23:11]  ⁹ sn The presence of the Lord indicated the vindicating presence and direction of God.

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

[23:11]  ¹² tn Or “Do not be afraid.”

[23:11]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ¹⁴ 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.

[28:15]  ¹⁵ sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.

[28:15]  ¹⁶ sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).

[28:15]  ¹⁷ sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.

[28:15]  ¹⁸ tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.

[1:7]  ¹⁹ map For location see JP4 A1.

[1:7]  ²⁰ tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.

[1:7]  ²¹ tn Grk “Grace to you and peace.”

[1:15]  ²² 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]  ²³ map For location see JP4 A1.

[1:2]  ²⁴ tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.

[1:1]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Grk “for the faith,” possibly, “in accordance with the faith.”