Matius 4:15

4:15 “Land of Zebulun and land of Naphtali,

the way by the sea, beyond the Jordan, Galilee of the Gentiles –

Yohanes 7:35

7:35 Then the Jewish leaders ¹  said to one another, “Where is he ²  going to go that we cannot find him? ³  He is not going to go to the Jewish people dispersed ⁴  among the Greeks and teach the Greeks, is he? ⁵ 

Kisah Para Rasul 10:45--11:18

10:45 The ⁶  circumcised believers ⁷  who had accompanied Peter were greatly astonished ⁸  that ⁹  the gift of the Holy Spirit ¹⁰  had been poured out ¹¹  even on the Gentiles, 10:46 for they heard them speaking in tongues and praising ¹²  God. Then Peter said, 10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, ¹³  can he?” ¹⁴  10:48 So he gave orders to have them baptized ¹⁵  in the name of Jesus Christ. ¹⁶  Then they asked him to stay for several days.

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ¹⁷  the word of God. ¹⁸  11:2 So when Peter went up to Jerusalem, ¹⁹  the circumcised believers ²⁰  took issue with ²¹  him, 11:3 saying, “You went to ²²  uncircumcised men and shared a meal with ²³  them.” 11:4 But Peter began and explained it to them point by point, ²⁴  saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ²⁵  an object something like a large sheet descending, ²⁶  being let down from heaven ²⁷  by its four corners, and it came to me. 11:6 As I stared ²⁸  I looked into it and saw four-footed animals of the earth, wild animals, reptiles, ²⁹  and wild birds. ³⁰  11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter ³¹  and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean ³²  has ever entered my mouth!’ 11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider ³³  ritually unclean!’ 11:10 This happened three times, and then everything was pulled up to heaven again. 11:11 At that very moment, ³⁴  three men sent to me from Caesarea ³⁵  approached ³⁶  the house where we were staying. ³⁷  11:12 The Spirit told me to accompany them without hesitation. These six brothers ³⁸  also went with me, and we entered the man’s house. 11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter, 11:14 who will speak a message ³⁹  to you by which you and your entire household will be saved.’ 11:15 Then as I began to speak, the Holy Spirit fell on ⁴⁰  them just as he did ⁴¹  on us at the beginning. ⁴²  11:16 And I remembered the word of the Lord, ⁴³  as he used to say, ⁴⁴  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ⁴⁵  11:17 Therefore if God ⁴⁶  gave them the same gift ⁴⁷  as he also gave us after believing ⁴⁸  in the Lord Jesus Christ, ⁴⁹  who was I to hinder ⁵⁰  God?” 11:18 When they heard this, ⁵¹  they ceased their objections ⁵²  and praised ⁵³  God, saying, “So then, God has granted the repentance ⁵⁴  that leads to life even to the Gentiles.” ⁵⁵ 

Kisah Para Rasul 22:21-23

22:21 Then ⁵⁶  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd ⁵⁷  was listening to him until he said this. ⁵⁸  Then ⁵⁹  they raised their voices and shouted, ⁶⁰  “Away with this man ⁶¹  from the earth! For he should not be allowed to live!” ⁶²  22:23 While they were screaming ⁶³  and throwing off their cloaks ⁶⁴  and tossing dust ⁶⁵  in the air,

Roma 15:8-9

15:8 For I tell you that Christ has become a servant of the circumcised ⁶⁶  on behalf of God’s truth to confirm the promises made to the fathers, ⁶⁷  15:9 and thus the Gentiles glorify God for his mercy. ⁶⁸  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ⁶⁹ 

Roma 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ⁷⁰ 

Roma 2:16

2:16 on the day when God will judge ⁷¹  the secrets of human hearts, ⁷²  according to my gospel ⁷³  through Christ Jesus.

[7:35]  ¹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).

[7:35]  ² tn Grk “this one.”

[7:35]  ³ tn Grk “will not find him.”

[7:35]  ⁴ sn The Jewish people dispersed (Grk “He is not going to the Diaspora”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.

[7:35]  ⁵ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “is he?”).

[7:35]  sn Note the Jewish opponents’ misunderstanding of Jesus’ words, as made clear in vv. 35-36. They didn’t realize he spoke of his departure out of the world. This is another example of the author’s use of misunderstanding as a literary device to emphasize a point.

[10:45]  ⁶ tn Grk “And the.” 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.

[10:45]  ⁷ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ⁸ sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.

[10:45]  ⁹ tn Or “because.”

[10:45]  ¹⁰ tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.

[10:45]  ¹¹ sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.

[10:46]  ¹² tn Or “extolling,” “magnifying.”

[10:47]  ¹³ tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).

[10:47]  ¹⁴ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.

[10:48]  ¹⁵ tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.

[10:48]  ¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.

[11:1]  ¹⁷ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ¹⁸ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[11:2]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ²⁰ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ²¹ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[11:3]  ²² tn Or “You were a guest in the home of” (according to L&N 23.12).

[11:3]  ²³ tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.

[11:4]  ²⁴ tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.

[11:5]  ²⁵ tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.

[11:5]  ²⁶ tn Or “coming down.”

[11:5]  ²⁷ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[11:6]  ²⁸ tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[11:6]  ²⁹ tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.

[11:6]  ³⁰ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[11:7]  ³¹ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[11:8]  ³² tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.

[11:9]  ³³ tn Or “declare.” The wording matches Acts 10:15.

[11:11]  ³⁴ tn Grk “And behold.”

[11:11]  ³⁵ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[11:11]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:11]  ³⁶ tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.

[11:11]  ³⁷ tn The word “staying” is not in the Greek text but is implied.

[11:12]  ³⁸ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[11:14]  ³⁹ tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.

[11:15]  ⁴⁰ tn Or “came down on.”

[11:15]  ⁴¹ tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.

[11:15]  ⁴² sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.

[11:16]  ⁴³ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[11:16]  ⁴⁴ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ⁴⁵ sn John…Spirit. This remark repeats Acts 1:5.

[11:17]  ⁴⁶ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ⁴⁷ sn That is, the same gift of the Holy Spirit.

[11:17]  ⁴⁸ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ⁴⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ⁵⁰ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[11:18]  ⁵¹ tn Grk “these things.”

[11:18]  ⁵² tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ⁵³ tn Or “glorified.”

[11:18]  ⁵⁴ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ⁵⁵ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[22:21]  ⁵⁶ 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.

[22:22]  ⁵⁷ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ⁵⁸ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ⁵⁹ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ⁶⁰ tn Grk “and said.”

[22:22]  ⁶¹ tn Grk “this one.”

[22:22]  ⁶² tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[22:23]  ⁶³ tn The participle κραυγαζόντων (kraugazontwn) has been translated temporally.

[22:23]  ⁶⁴ tn Or “outer garments.”

[22:23]  sn Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).

[22:23]  ⁶⁵ sn The crowd’s act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul’s words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.

[15:8]  ⁶⁶ tn Grk “of the circumcision”; that is, the Jews.

[15:8]  ⁶⁷ tn Or “to the patriarchs.”

[15:9]  ⁶⁸ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ⁶⁹ sn A quotation from Ps 18:49.

[15:1]  ⁷⁰ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[2:16]  ⁷¹ tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.

[2:16]  ⁷² tn Grk “of people.”

[2:16]  ⁷³ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.