Kisah Para Rasul 9:3-9
Konteks9:3 As he was going along, approaching 1 Damascus, suddenly a light from heaven flashed 2 around him. 9:4 He 3 fell to the ground and heard a voice saying to him, “Saul, Saul, 4 why are you persecuting me?” 5 9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 9:6 But stand up 6 and enter the city and you will be told 7 what you must do.” 9:7 (Now the men 8 who were traveling with him stood there speechless, 9 because they heard the voice but saw no one.) 10 9:8 So Saul got up from the ground, but although his eyes were open, 11 he could see nothing. 12 Leading him by the hand, his companions 13 brought him into Damascus. 9:9 For 14 three days he could not see, and he neither ate nor drank anything. 15
Kisah Para Rasul 22:6-11
Konteks22:6 As 16 I was en route and near Damascus, 17 about noon a very bright 18 light from heaven 19 suddenly flashed 20 around me. 22:7 Then I 21 fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ 22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’ 22:9 Those who were with me saw the light, but did not understand 22 the voice of the one who was speaking to me. 22:10 So I asked, 23 ‘What should I do, Lord?’ The Lord said to me, ‘Get up 24 and go to Damascus; there you will be told about everything 25 that you have been designated 26 to do.’ 22:11 Since I could not see because of 27 the brilliance 28 of that light, I came to Damascus led by the hand of 29 those who were with me.
Kisah Para Rasul 26:1-18
Konteks26:1 So Agrippa 30 said to Paul, “You have permission 31 to speak for yourself.” Then Paul held out his hand 32 and began his defense: 33
26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, 34 I consider myself fortunate that I am about to make my defense before you today, 26:3 because you are especially 35 familiar with all the customs and controversial issues 36 of the Jews. Therefore I ask 37 you to listen to me patiently. 26:4 Now all the Jews know the way I lived 38 from my youth, spending my life from the beginning among my own people 39 and in Jerusalem. 40 26:5 They know, 41 because they have known 42 me from time past, 43 if they are willing to testify, that according to the strictest party 44 of our religion, I lived as a Pharisee. 45 26:6 And now I stand here on trial 46 because of my hope in the promise made by God to our ancestors, 47 26:7 a promise 48 that our twelve tribes hope to attain as they earnestly serve God 49 night and day. Concerning this hope the Jews are accusing me, 50 Your Majesty! 51 26:8 Why do you people 52 think 53 it is unbelievable 54 that 55 God raises the dead? 26:9 Of course, 56 I myself was convinced 57 that it was necessary to do many things hostile to the name of Jesus the Nazarene. 26:10 And that is what I did in Jerusalem: Not only did I lock up many of the saints in prisons by the authority I received 58 from the chief priests, but I also cast my vote 59 against them when they were sentenced to death. 60 26:11 I punished 61 them often in all the synagogues 62 and tried to force 63 them to blaspheme. Because I was so furiously enraged 64 at them, I went to persecute 65 them even in foreign cities.
26:12 “While doing this very thing, 66 as I was going 67 to Damascus with authority and complete power 68 from the chief priests, 26:13 about noon along the road, Your Majesty, 69 I saw a light from heaven, 70 brighter than the sun, shining everywhere around 71 me and those traveling with me. 26:14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, 72 ‘Saul, Saul, why are you persecuting me? You are hurting yourself 73 by kicking against the goads.’ 74 26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, 75 ‘I am Jesus whom you are persecuting. 26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance 76 as a servant and witness 77 to the things 78 you have seen 79 and to the things in which I will appear to you. 26:17 I will rescue 80 you from your own people 81 and from the Gentiles, to whom 82 I am sending you 26:18 to open their eyes so that they turn 83 from darkness to light and from the power 84 of Satan to God, so that they may receive forgiveness of sins and a share 85 among those who are sanctified by faith in me.’
[9:3] 1 tn Grk “As he was going along, it happened that when he was approaching.” The phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[9:3] 2 tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.
[9:4] 3 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[9:4] 4 tn The double vocative suggests emotion.
[9:4] 5 sn Persecuting me. To persecute the church is to persecute Jesus.
[9:6] 7 tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.
[9:7] 8 tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.
[9:7] 9 tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.
[9:7] 10 sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.
[9:8] 11 tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.
[9:8] 12 sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.
[9:8] 13 tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.
[9:9] 14 tn Grk “And for.” 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.
[9:9] 15 tn The word “anything” 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. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.
[22:6] 16 tn Grk “It happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[22:6] 17 tn Grk “going and nearing Damascus.”
[22:6] sn En route and near Damascus. This is the first retelling of Paul’s Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).
[22:6] 18 tn BDAG 472 s.v. ἱκανός 3.b has “φῶς a very bright light Ac 22:6.”
[22:6] 19 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[22:7] 21 tn This is a continuation of the same sentence in Greek using the connective τέ (te), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. To indicate the logical sequence for the modern English reader, τέ was translated as “then.”
[22:9] 22 tn Grk “did not hear” (but see Acts 9:7). BDAG 38 s.v. ἀκούω 7 has “W. acc. τὸν νόμον understand the law Gal 4:21; perh. Ac 22:9; 26:14…belong here.” If the word has this sense here, then a metonymy is present, since the lack of effect is put for a failure to appreciate what was heard.
[22:10] 23 tn Grk “So I said.”
[22:10] 24 tn Grk “Getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.
[22:10] 25 tn Grk “about all things.”
[22:10] 26 tn Or “assigned,” “ordered.” BDAG 991 s.v. τάσσω 2.a has “act. and pass., foll. by acc. w. inf.…περὶ πάντων ὧν τέτακταί σοι ποιῆσαι concerning everything that you have been ordered to do 22:10.” There is an allusion to a divine call and commission here.
[22:11] 27 tn BDAG 106 s.v. ἀπό 5.a has “οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτός I could not see because of the brilliance of the light Ac 22:11.”
[22:11] 28 tn Or “brightness”; Grk “glory.”
[22:11] 29 tn Grk “by” (ὑπό, Jupo), but this would be too awkward in English following the previous “by.”
[26:1] 30 sn See the note on King Agrippa in 25:13.
[26:1] 31 tn Grk “It is permitted for you.”
[26:1] 32 tn Or “extended his hand” (a speaker’s gesture).
[26:1] 33 tn Or “and began to speak in his own defense.”
[26:2] 34 sn See the note on King Agrippa in 25:13.
[26:3] 35 tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”
[26:3] 36 tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”
[26:3] 37 tn BDAG 218 s.v. δέομαι states, “In our lit. only w. the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.…Ac 26:3.”
[26:4] 38 tn Grk “my manner of life.”
[26:4] 40 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[26:5] 41 tn These words are repeated from v. 4 (“all the Jews know”). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb ἵσασι ({isasi) has to be repeated to connect with the ὅτι (Joti) clause (indirect discourse) in v. 5.
[26:5] 42 tn Grk “having known me from time past.” The participle προγινώσκοντες (proginwskonte") has been translated as a causal adverbial participle.
[26:5] 43 tn BDAG 866 s.v. προγινώσκω 2 has “Know from time past…προγινώσκοντές με ἄνωθεν Ac 26:5.” L&N 28.6 states, “‘they have already known me beforehand, if they are willing to testify’ Ac 26:5.”
[26:5] 44 tn That is, strictest religious party. “Party” alone is used in the translation because “the strictest religious party of our religion” would be redundant.
[26:5] 45 sn See the note on Pharisee in 5:34.
[26:6] 46 tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”
[26:6] 47 tn Or “forefathers”; Grk “fathers.”
[26:7] 48 tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.
[26:7] 49 tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.
[26:7] 50 tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.
[26:8] 52 tn The word “people” is not in the Greek text, but has been supplied to indicate that the second person pronoun (“you”) is plural (others in addition to King Agrippa are being addressed).
[26:8] 53 tn BDAG 568 s.v. κρίνω 3 states, “τί ἄπιστον κρίνεται παρ᾿ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable…”) has been converted to an active one to simplify the translation.
[26:8] 54 tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredible…τί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”
[26:8] 55 tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.
[26:9] 56 tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”
[26:9] 57 tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”
[26:10] 58 tn Grk “by receiving authority.” The participle λαβών (labwn) has been taken instrumentally.
[26:10] 59 tn Grk “cast down a pebble against them.” L&N 30.103 states, “(an idiom, Grk ‘to bring a pebble against someone,’ a reference to a white or black pebble used in voting for or against someone) to make known one’s choice against someone – ‘to vote against.’ …‘when they were sentenced to death, I also voted against them’ Ac 26:10.”
[26:10] 60 tn Grk “when they were being executed”; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).
[26:11] 61 tn Grk “and punishing…I tried.” The participle τιμωρῶν (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. 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.
[26:11] 62 sn See the note on synagogue in 6:9.
[26:11] 63 tn The imperfect verb ἠνάγκαζον (hnankazon) has been translated as a conative imperfect (so BDAG 60 s.v. ἀναγκάζω 1, which has “ἠνάγκαζον βλασφημεῖν I tried to force them to blaspheme Ac 26:11”).
[26:11] 64 tn Or “was so insanely angry with them.” BDAG 322 s.v. ἐμμαίνομαι states, “to be filled with such anger that one appears to be mad, be enraged…περισσῶς ἐμμαινόμενος αὐτοῖς being furiously enraged at them Ac 26:11”; L&N 88.182 s.v. ἐμμαίνομαι, “to be so furiously angry with someone as to be almost out of one’s mind – ‘to be enraged, to be infuriated, to be insanely angry’ …‘I was so infuriated with them that I even went to foreign cities to persecute them’ Ac 26:11.”
[26:11] 65 tn Or “I pursued them even as far as foreign cities.”
[26:12] 66 tn Grk “in which [activity].” Due to the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 in the translation. The referent of the relative pronoun (“which”) was specified as “this very thing” for clarity.
[26:12] 67 tn Grk “going.” The participle πορευόμενος (poreuomenos) has been taken temporally.
[26:12] 68 tn L&N 37.40 s.v. ἐπιτροπή states, “the full authority to carry out an assignment or commission – ‘authority, complete power.’ πορευόμενος εἰς τὴν Δαμασκὸν μετ᾿ ἐξουσίας καὶ ἐπιτροπῆς τῶν ἀρχιερέων ‘going to Damascus with authority and complete power from the high priests’ Ac 26:12. In Ac 26:12 the combination of ἐξουσία and ἐπιτροπή serves to reinforce the sense of complete authority.”
[26:13] 70 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[26:13] 71 tn The word “everywhere” has been supplied in the translation to clarify the meaning of περιλάμψαν (perilamyan). Otherwise the modern reader might think that each of the individuals were encircled by lights or halos. See also Acts 9:7; 22:6, 9.
[26:14] 72 tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.
[26:14] 73 tn Grk “It is hard for you.”
[26:14] 74 tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.
[26:14] sn Sayings which contain the imagery used here (kicking against the goads) were also found in Greek writings; see Pindar, Pythians 2.94-96; Euripides, Bacchae 795.
[26:16] 76 tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”
[26:16] 77 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] 78 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] 79 tc ‡ Some
[26:17] 80 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] 81 tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.
[26:17] 82 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] 83 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] 84 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)
