Yosua 7:11-12

7:11 Israel has sinned; they have violated my covenantal commandment! ¹  They have taken some of the riches; ²  they have stolen them and deceitfully put them among their own possessions. ³  7:12 The Israelites are unable to stand before their enemies; they retreat because they have become subject to annihilation. ⁴  I will no longer be with you, ⁵  unless you destroy what has contaminated you. ⁶ 

Yudas 1:1-2

Salutation

1:1 From Jude, ⁷  a slave ⁸  of Jesus Christ and brother of James, ⁹  to those who are called, wrapped in the love of ¹⁰  God the Father and kept for ¹¹  Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! ¹² 

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ¹³ 

Kisah Para Rasul 17:7-18

17:7 and ¹⁴  Jason has welcomed them as guests! They ¹⁵  are all acting against Caesar’s ¹⁶  decrees, saying there is another king named ¹⁷  Jesus!” ¹⁸  17:8 They caused confusion among ¹⁹  the crowd and the city officials ²⁰  who heard these things. 17:9 After ²¹  the city officials ²²  had received bail ²³  from Jason and the others, they released them.

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ²⁴  at once, during the night. When they arrived, ²⁵  they went to the Jewish synagogue. ²⁶  17:11 These Jews ²⁷  were more open-minded ²⁸  than those in Thessalonica, ²⁹  for they eagerly ³⁰  received ³¹  the message, examining ³²  the scriptures carefully every day ³³  to see if these things were so. 17:12 Therefore many of them believed, along with quite a few ³⁴  prominent ³⁵  Greek women and men. 17:13 But when the Jews from Thessalonica ³⁶  heard that Paul had also proclaimed the word of God ³⁷  in Berea, ³⁸  they came there too, inciting ³⁹  and disturbing ⁴⁰  the crowds. 17:14 Then the brothers sent Paul away to the coast ⁴¹  at once, but Silas and Timothy remained in Berea. ⁴²  17:15 Those who accompanied Paul escorted him as far as Athens, ⁴³  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ⁴⁴ 

Paul at Athens

17:16 While Paul was waiting for them in Athens, ⁴⁵  his spirit was greatly upset ⁴⁶  because he saw ⁴⁷  the city was full of idols. 17:17 So he was addressing ⁴⁸  the Jews and the God-fearing Gentiles ⁴⁹  in the synagogue, ⁵⁰  and in the marketplace every day ⁵¹  those who happened to be there. 17:18 Also some of the Epicurean ⁵²  and Stoic ⁵³  philosophers were conversing ⁵⁴  with him, and some were asking, ⁵⁵  “What does this foolish babbler ⁵⁶  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ⁵⁷  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ⁵⁸ 

Kisah Para Rasul 18:11-12

18:11 So he stayed there ⁵⁹  a year and six months, teaching the word of God among them. ⁶⁰ 

Paul Before the Proconsul Gallio

18:12 Now while Gallio ⁶¹  was proconsul ⁶²  of Achaia, ⁶³  the Jews attacked Paul together ⁶⁴  and brought him before the judgment seat, ⁶⁵ 

Kisah Para Rasul 18:2

18:2 There he ⁶⁶  found ⁶⁷  a Jew named Aquila, ⁶⁸  a native of Pontus, ⁶⁹  who had recently come from Italy with his wife Priscilla, because Claudius ⁷⁰  had ordered all the Jews to depart from ⁷¹  Rome. ⁷²  Paul approached ⁷³  them,

Kisah Para Rasul 1:14-17

1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ⁷⁴  1:15 In those days ⁷⁵  Peter stood up among the believers ⁷⁶  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ⁷⁷  the scripture had to be fulfilled that the Holy Spirit foretold through ⁷⁸  David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” ⁷⁹ 

[7:11]  ¹ tn Heb “They have violated my covenant which I commanded them.”

[7:11]  ² tn Heb “what was set apart [to the Lord].”

[7:11]  ³ tn Heb “and also they have stolen, and also they have lied, and also they have placed [them] among their items.”

[7:12]  ⁴ tn Heb “they turn [the] back before their enemies because they are set apart [to destruction by the Lord].”

[7:12]  ⁵ tn The second person pronoun is plural in Hebrew, indicating these words are addressed to the entire nation.

[7:12]  ⁶ tn Heb “what is set apart [to destruction by the Lord] from your midst.”

[1:1]  ⁷ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁸ tn 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.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. 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]  ⁹ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ¹⁰ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ¹¹ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:2]  ¹² tn Grk “may mercy and peace and love be multiplied to you.”

[1:2]  ¹³ tn Grk “may mercy and peace and love be multiplied to you.”

[17:7]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

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

[17:7]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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.’”

[17:9]  ²¹ tn Grk “And after.” 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.

[17:9]  ²² tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.

[17:9]  ²³ tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.

[17:10]  ²⁴ 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) west of Thessalonica.

[17:10]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:10]  ²⁵ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ²⁶ sn See the note on synagogue in 6:9.

[17:11]  ²⁷ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ²⁸ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ²⁹ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ³⁰ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ³¹ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ³² tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ³³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:12]  ³⁴ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:12]  ³⁵ tn Or “respected.”

[17:13]  ³⁶ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:14]  ⁴¹ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ⁴² tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[17:15]  ⁴³ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ⁴⁴ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:16]  ⁴⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ⁴⁶ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.

[17:16]  ⁴⁷ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[17:17]  ⁴⁸ 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 17:17. 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.

[17:17]  ⁴⁹ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ⁵⁰ sn See the note on synagogue in 6:9.

[17:17]  ⁵¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:18]  ⁵² sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ⁵³ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ⁵⁴ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ⁵⁵ tn Grk “saying.”

[17:18]  ⁵⁶ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ⁵⁷ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ⁵⁸ sn This is a parenthetical note by the author.

[18:11]  ⁵⁹ tn The word “there” is not in the Greek text, but is implied.

[18:11]  ⁶⁰ tn See BDAG 326-27 s.v. ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”).

[18:12]  ⁶¹ sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ⁶² sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ⁶³ sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ⁶⁴ tn Grk “with one accord.”

[18:12]  ⁶⁵ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.

[18:12]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.

[18:2]  ⁶⁶ 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]  ⁶⁷ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ⁶⁸ 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]  ⁶⁹ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ⁷⁰ 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]  ⁷¹ tn Or “to leave.”

[18:2]  ⁷² map For location see JP4 A1.

[18:2]  ⁷³ tn Or “went to.”

[1:14]  ⁷⁴ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ⁷⁵ tn Grk “And in those days.” 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.

[1:15]  ⁷⁶ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:16]  ⁷⁷ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ⁷⁸ tn Grk “foretold by the mouth of.”

[1:17]  ⁷⁹ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”