Ulangan 8:19

8:19 Now if you forget the Lord your God at all ¹  and follow other gods, worshiping and prostrating yourselves before them, I testify to you today that you will surely be annihilated.

Ulangan 30:18-19

30:18 I declare to you this very day that you will certainly ²  perish! You will not extend your time in the land you are crossing the Jordan to possess. ³  30:19 Today I invoke heaven and earth as a witness against you that I have set life and death, blessing and curse, before you. Therefore choose life so that you and your descendants may live!

Ulangan 30:2

30:2 Then if you and your descendants ⁴  turn to the Lord your God and obey him with your whole mind and being ⁵  just as ⁶  I am commanding you today,

Kisah Para Rasul 17:13

17:13 But when the Jews from Thessalonica ⁷  heard that Paul had also proclaimed the word of God ⁸  in Berea, ⁹  they came there too, inciting ¹⁰  and disturbing ¹¹  the crowds.

Kisah Para Rasul 17:15

17:15 Those who accompanied Paul escorted him as far as Athens, ¹²  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ¹³ 

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ¹⁴  as he customarily did, and on three Sabbath days he addressed ¹⁵  them from the scriptures,

Kisah Para Rasul 24:19

24:19 But there are some Jews from the province of Asia ¹⁶  who should be here before you and bring charges, ¹⁷  if they have anything against me.

Kisah Para Rasul 2:40

2:40 With many other words he testified ¹⁸  and exhorted them saying, “Save yourselves from this perverse ¹⁹  generation!”

Kisah Para Rasul 18:5-6

18:5 Now when Silas and Timothy arrived ²⁰  from Macedonia, ²¹  Paul became wholly absorbed with proclaiming ²²  the word, testifying ²³  to the Jews that Jesus was the Christ. ²⁴  18:6 When they opposed him ²⁵  and reviled him, ²⁶  he protested by shaking out his clothes ²⁷  and said to them, “Your blood ²⁸  be on your own heads! I am guiltless! ²⁹  From now on I will go to the Gentiles!”

Kisah Para Rasul 20:21

20:21 testifying ³⁰  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ³¹ 

Efesus 4:17

Live in Holiness

4:17 So I say this, and insist ³²  in the Lord, that you no longer live as the Gentiles do, in the futility ³³  of their thinking. ³⁴ 

Efesus 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ³⁵  urge you to live ³⁶  worthily of the calling with which you have been called, ³⁷ 

Efesus 4:6

4:6 one God and Father of all, who is over all and through all and in all.

[8:19]  ¹ tn Heb “if forgetting, you forget.” The infinitive absolute is used for emphasis; the translation indicates this with the words “at all” (cf. KJV).

[30:18]  ² tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “certainly.”

[30:18]  ³ tn Heb “to go there to possess it.”

[30:2]  ⁴ tn Heb “sons” (so NASB); KJV, ASV, NAB, NIV, NRSV, NLT “children.”

[30:2]  ⁵ tn Or “heart and soul” (also in vv. 6, 10).

[30:2]  ⁶ tn Heb “according to all.”

[17:13]  ⁷ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ⁸ tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

[17:13]  ⁹ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[17:13]  ¹⁰ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.

[17:13]  ¹¹ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:15]  ¹² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ¹³ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:2]  ¹⁴ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ¹⁵ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[24:19]  ¹⁶ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[24:19]  ¹⁷ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[24:19]  sn Who should be here…and bring charges. Paul was asking, where were those who brought about his arrest and claimed he broke the law? His accusers were not really present. This subtle point raised the issue of injustice.

[2:40]  ¹⁸ tn Or “warned.”

[2:40]  ¹⁹ tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[18:5]  ²⁰ tn Grk “came down.”

[18:5]  ²¹ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ²² tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ²³ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:5]  sn See the note on Christ in 2:31.

[18:6]  ²⁵ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:6]  ²⁶ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ²⁷ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”

[18:6]  ²⁸ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ²⁹ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[20:21]  ³⁰ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ³¹ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:21]  sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.

[4:17]  ³² tn On the translation of μαρτύρομαι (marturomai) as “insist” see BDAG 619 s.v. 2.

[4:17]  ³³ tn On the translation of ματαιότης (mataioth") as “futility” see BDAG 621 s.v.

[4:17]  ³⁴ tn Or “thoughts,” “mind.”

[4:1]  ³⁵ tn Grk “prisoner in the Lord.”

[4:1]  ³⁶ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ³⁷ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.