Kisah Para Rasul 7:23

7:23 But when he was about forty years old, it entered his mind ¹  to visit his fellow countrymen ²  the Israelites. ³ 

Kisah Para Rasul 7:25

7:25 He thought his own people ⁴  would understand that God was delivering them ⁵  through him, ⁶  but they did not understand. ⁷ 

Kisah Para Rasul 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ⁸  and began to teach the brothers, “Unless you are circumcised ⁹  according to the custom of Moses, you cannot be saved.”

Kisah Para Rasul 16:40

16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then ¹⁰  departed.

Kisah Para Rasul 17:6

17:6 When they did not find them, they dragged ¹¹  Jason and some of the brothers before the city officials, ¹²  screaming, “These people who have stirred up trouble ¹³  throughout the world ¹⁴  have come here too,

Kisah Para Rasul 21:7

21:7 We continued the voyage from Tyre ¹⁵  and arrived at Ptolemais, ¹⁶  and when we had greeted the brothers, we stayed with them for one day.

[7:23]  ¹ tn Grk “heart.”

[7:23]  ² tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

[7:23]  ³ tn Grk “the sons of Israel.”

[7:25]  ⁴ tn Grk “his brothers.”

[7:25]  ⁵ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ⁶ tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ⁷ sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.

[15:1]  ⁸ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ⁹ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:1]  sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.

[16:40]  ¹⁰ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:6]  ¹¹ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ¹² 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’” (see also BDAG 845 s.v.).

[17:6]  ¹³ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ¹⁴ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[17:6]  sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.

[21:7]  ¹⁵ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ¹⁶ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.