Kisah Para Rasul 10:36
Konteks10:36 You know 1 the message 2 he sent to the people 3 of Israel, proclaiming the good news of peace 4 through 5 Jesus Christ 6 (he is Lord 7 of all) –
Kisah Para Rasul 13:26
Konteks13:26 Brothers, 8 descendants 9 of Abraham’s family, 10 and those Gentiles among you who fear God, 11 the message 12 of this salvation has been sent to us.
Kisah Para Rasul 13:28
Konteks13:28 Though 13 they found 14 no basis 15 for a death sentence, 16 they asked Pilate to have him executed.
Kisah Para Rasul 14:11
Konteks14:11 So when the crowds saw what Paul had done, they shouted 17 in the Lycaonian language, 18 “The gods have come down to us in human form!” 19
Kisah Para Rasul 15:5
Konteks15:5 But some from the religious party of the Pharisees 20 who had believed stood up and said, “It is necessary 21 to circumcise the Gentiles 22 and to order them to observe 23 the law of Moses.”
Kisah Para Rasul 25:9
Konteks25:9 But Festus, 24 wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried 25 before me there on these charges?” 26
[10:36] 1 tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.
[10:36] 3 tn Grk “to the sons.”
[10:36] 4 sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.
[10:36] 6 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[10:36] 7 sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.
[13:26] 8 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[13:26] 11 tn Grk “and those among you who fear God,” 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. Note how Paul includes God-fearing Gentiles as recipients of this promise.
[13:28] 13 tn Grk “And though.” 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.
[13:28] 14 tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.
[13:28] 15 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
[13:28] 16 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
[14:11] 17 tn Grk “they lifted up their voice” (an idiom).
[14:11] 18 tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.
[14:11] 19 tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”
[14:11] sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.
[15:5] 20 sn See the note on Pharisee in 5:34.
[15:5] 21 sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.
[15:5] 22 tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.
[25:9] 24 sn See the note on Porcius Festus in 24:27.
