Kisah Para Rasul 21:10-14

21:10 While we remained there for a number of days, ¹  a prophet named Agabus ²  came down from Judea. 21:11 He came ³  to us, took ⁴  Paul’s belt, ⁵  tied ⁶  his own hands and feet with it, ⁷  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ⁸  to the Gentiles.’” 21:12 When we heard this, both we and the local people ⁹  begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking ¹⁰  my heart? For I am ready not only to be tied up, ¹¹  but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, ¹²  we said no more except, ¹³  “The Lord’s will be done.” ¹⁴ 

Kisah Para Rasul 22:14-15

22:14 Then he said, ‘The God of our ancestors ¹⁵  has already chosen ¹⁶  you to know his will, to see ¹⁷  the Righteous One, ¹⁸  and to hear a command ¹⁹  from his mouth, 22:15 because you will be his witness ²⁰  to all people ²¹  of what you have seen and heard.

Kisah Para Rasul 26:16-19

26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance ²²  as a servant and witness ²³  to the things ²⁴  you have seen ²⁵  and to the things in which I will appear to you. 26:17 I will rescue ²⁶  you from your own people ²⁷  and from the Gentiles, to whom ²⁸  I am sending you 26:18 to open their eyes so that they turn ²⁹  from darkness to light and from the power ³⁰  of Satan to God, so that they may receive forgiveness of sins and a share ³¹  among those who are sanctified by faith in me.’

26:19 “Therefore, King Agrippa, ³²  I was not disobedient ³³  to the heavenly ³⁴  vision,

[21:10]  ¹ 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]  ² sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:11]  ³ tn Grk “And coming.” 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 participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁴ tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁵ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ⁶ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁷ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ⁸ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[21:12]  ⁹ tn Or “the people there.”

[21:13]  ¹⁰ 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]  ¹¹ 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.

[21:14]  ¹² tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

[21:14]  ¹³ tn Grk “we became silent, saying.”

[21:14]  ¹⁴ sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.

[22:14]  ¹⁵ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ¹⁶ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ¹⁷ tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ¹⁸ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ¹⁹ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[22:15]  ²⁰ tn Or “a witness to him.”

[22:15]  sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.

[22:15]  ²¹ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[26:16]  ²² tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ²³ sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  ²⁴ tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  ²⁵ tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*^vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì⁷⁴ א A C² E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁷ includes the word in brackets, indicating some doubt as to its authenticity.

[26:17]  ²⁶ tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.

[26:17]  ²⁷ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ²⁸ tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[26:18]  ²⁹ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ³⁰ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ³¹ tn Or “and an inheritance.”

[26:19]  ³² sn See the note on King Agrippa in 25:13.

[26:19]  ³³ sn I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.

[26:19]  ³⁴ tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανός^a ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”