1 Raja-raja 7:21

7:21 He set up the pillars on the porch in front of the main hall. He erected one pillar on the right ¹  side and called it Jakin; ²  he erected the other pillar on the left ³  side and called it Boaz. ⁴ 

1 Raja-raja 7:2

7:2 He named ⁵  it “The Palace of the Lebanon Forest”; ⁶  it was 150 feet ⁷  long, 75 feet ⁸  wide, and 45 feet ⁹  high. It had four rows of cedar pillars and cedar beams above the pillars.

Kisah Para Rasul 25:16-17

25:16 I answered them ¹⁰  that it was not the custom of the Romans to hand over anyone ¹¹  before the accused had met his accusers face to face ¹²  and had been given ¹³  an opportunity to make a defense against the accusation. ¹⁴  25:17 So after they came back here with me, ¹⁵  I did not postpone the case, ¹⁶  but the next day I sat ¹⁷  on the judgment seat ¹⁸  and ordered the man to be brought.

Kisah Para Rasul 25:2

25:2 So the chief priests and the most prominent men ¹⁹  of the Jews brought formal charges ²⁰  against Paul to him.

Kisah Para Rasul 3:15-17

3:15 You killed ²¹  the Originator ²²  of life, whom God raised ²³  from the dead. To this fact we are witnesses! ²⁴  3:16 And on the basis of faith in Jesus’ ²⁵  name, ²⁶  his very name has made this man – whom you see and know – strong. The ²⁷  faith that is through Jesus ²⁸  has given him this complete health in the presence ²⁹  of you all. 3:17 And now, brothers, I know you acted in ignorance, ³⁰  as your rulers did too.

Kisah Para Rasul 4:12-22

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ³¹  by which we must ³²  be saved.”

4:13 When they saw the boldness ³³  of Peter and John, and discovered ³⁴  that they were uneducated ³⁵  and ordinary ³⁶  men, they were amazed and recognized these men had been with Jesus. 4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ³⁷  4:15 But when they had ordered them to go outside the council, ³⁸  they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain ³⁹  to all who live in Jerusalem that a notable miraculous sign ⁴⁰  has come about through them, ⁴¹  and we cannot deny it. 4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ⁴²  to anyone in this name.” 4:18 And they called them in and ordered ⁴³  them not to speak or teach at all in the name ⁴⁴  of Jesus. 4:19 But Peter and John replied, ⁴⁵  “Whether it is right before God to obey ⁴⁶  you rather than God, you decide, 4:20 for it is impossible ⁴⁷  for us not to speak about what we have seen and heard.” 4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ⁴⁸  God for what had happened. 4:22 For the man, on whom this miraculous sign ⁴⁹  of healing had been performed, ⁵⁰  was over forty years old.

[7:21]  ¹ tn Or “south.”

[7:21]  ² sn The name Jakin appears to be a verbal form and probably means, “he establishes.”

[7:21]  ³ tn Or “north.”

[7:21]  ⁴ sn The meaning of the name Boaz is uncertain. For various proposals, see BDB 126-27 s.v. בעז. One attractive option is to revocalize the name as בְּעֹז (be’oz, “in strength”) and to understand it as completing the verbal form on the first pillar. Taking the words together and reading from right to left, one can translate the sentence, “he establishes [it] in strength.”

[7:2]  ⁵ tn Heb “he built.”

[7:2]  ⁶ sn The Palace of the Lebanon Forest. This name was appropriate because of the large amount of cedar, undoubtedly brought from Lebanon, used in its construction. The cedar pillars in the palace must have given it the appearance of a forest.

[7:2]  ⁷ tn Heb “one hundred cubits.”

[7:2]  ⁸ tn Heb “fifty cubits.”

[7:2]  ⁹ tn Heb “thirty cubits.”

[25:16]  ¹⁰ tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.

[25:16]  sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.

[25:16]  ¹¹ tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).

[25:16]  ¹² tn Or “has met his accusers in person.”

[25:16]  ¹³ tn Grk “and receives.”

[25:16]  ¹⁴ tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”

[25:17]  ¹⁵ tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”

[25:17]  ¹⁶ tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ¹⁷ tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[25:17]  ¹⁸ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[25:17]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[25:2]  ¹⁹ tn BDAG 893-94 s.v. πρῶτος 2.a.β has “οἱ πρῶτοι the most prominent men, the leading men w. gen. of the place…or of a group…οἱ πρ. τοῦ λαοῦ…Lk 19:47; cp. Ac 25:2; 28:17.”

[25:2]  ²⁰ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[25:2]  sn Note how quickly the Jewish leadership went after Paul: They brought formal charges against him within three days of Festus’ arrival in the province.

[3:15]  ²¹ tn Or “You put to death.”

[3:15]  ²² tn Or “Founder,” “founding Leader.”

[3:15]  ²³ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ²⁴ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[3:16]  ²⁵ tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ²⁶ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ²⁷ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ²⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.

[3:16]  ²⁹ tn Or “in full view.”

[3:17]  ³⁰ sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”

[4:12]  ³¹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ³² sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:13]  ³³ tn Or “courage.”

[4:13]  ³⁴ tn Or “and found out.”

[4:13]  ³⁵ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ³⁶ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:14]  ³⁷ tn Or “nothing to say in opposition.”

[4:15]  ³⁸ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[4:16]  ³⁹ tn Or “evident.”

[4:16]  ⁴⁰ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ⁴¹ tn Or “has been done by them.”

[4:17]  ⁴² tn Or “speak no longer.”

[4:18]  ⁴³ tn Or “commanded.”

[4:18]  ⁴⁴ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[4:19]  ⁴⁵ tn Grk “answered and said to them.”

[4:19]  ⁴⁶ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[4:20]  ⁴⁷ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[4:21]  ⁴⁸ tn Or “glorifying.”

[4:22]  ⁴⁹ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. See also the note on this word in v. 16.

[4:22]  ⁵⁰ tn Or “had been done.”