Ulangan 13:13
Konteks13:13 some evil people 1 have departed from among you to entice the inhabitants of their cities, 2 saying, “Let’s go and serve other gods” (whom you have not known before). 3
Ulangan 13:1
Konteks13:1 Suppose a prophet or one who foretells by dreams 4 should appear among you and show you a sign or wonder, 5
Kisah Para Rasul 21:10
Konteks21:10 While we remained there for a number of days, 6 a prophet named Agabus 7 came down from Judea.
Kisah Para Rasul 21:13
Konteks21:13 Then Paul replied, “What are you doing, weeping and breaking 8 my heart? For I am ready not only to be tied up, 9 but even to die in Jerusalem for the name of the Lord Jesus.”
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[13:13] 1 tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (bÿliyya’al) has the idea of worthlessness, without morals or scruples (HALOT 133-34 s.v.). Cf. NAB, NRSV “scoundrels”; TEV, CEV “worthless people”; NLT “worthless rabble.”
[13:13] 2 tc The LXX and Tg read “your” for the MT’s “their.”
[13:13] 3 tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2.
[13:1] 4 tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).
[13:1] 5 tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the
[21:10] 6 tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”
[21:10] 7 sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.
[21:13] 8 tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).
[21:13] 9 tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.