Kisah Para Rasul 13:48

13:48 When the Gentiles heard this, they began to rejoice ¹  and praise ²  the word of the Lord, and all who had been appointed for eternal life ³  believed.

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ⁴  all the things God ⁵  had done with them, and that he had opened a door ⁶  of faith for the Gentiles.

Kisah Para Rasul 18:7

18:7 Then Paul ⁷  left ⁸  the synagogue ⁹  and went to the house of a person named Titius Justus, a Gentile who worshiped God, ¹⁰  whose house was next door to the synagogue.

Kisah Para Rasul 22:21

22:21 Then ¹¹  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

Kisah Para Rasul 26:23

26:23 that ¹²  the Christ ¹³  was to suffer and be the first to rise from the dead, to proclaim light both to our people ¹⁴  and to the Gentiles.” ¹⁵ 

[13:48]  ¹ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ² tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ³ sn Note the contrast to v. 46 in regard to eternal life.

[14:27]  ⁴ tn Or “announced.”

[14:27]  ⁵ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ⁶ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[18:7]  ⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:7]  ⁸ tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.

[18:7]  ⁹ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

[18:7]  ¹⁰ tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) 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.

[18:7]  sn Here yet another Gentile is presented as responsive to Paul’s message in Acts.

[22:21]  ¹¹ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[26:23]  ¹² tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ¹³ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  sn See the note on Christ in 2:31.

[26:23]  ¹⁴ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ¹⁵ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.