Kisah Para Rasul 24:27

24:27 After two years ¹  had passed, Porcius Festus ²  succeeded Felix, ³  and because he wanted to do the Jews a favor, Felix left Paul in prison. ⁴ 

Kisah Para Rasul 25:9

25:9 But Festus, ⁵  wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried ⁶  before me there on these charges?” ⁷ 

Yohanes 12:43

12:43 For they loved praise ⁸  from men more than praise ⁹  from God.

Galatia 1:10

1:10 Am I now trying to gain the approval of people, ¹⁰  or of God? Or am I trying to please people? ¹¹  If I were still trying to please ¹²  people, ¹³  I would not be a slave ¹⁴  of Christ!

Galatia 1:1

Salutation

1:1 From Paul, ¹⁵  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Galatia 2:4

2:4 Now this matter arose ¹⁶  because of the false brothers with false pretenses ¹⁷  who slipped in unnoticed to spy on ¹⁸  our freedom that we have in Christ Jesus, to make us slaves. ¹⁹ 

[24:27]  ¹ tn Grk “After a two-year period.”

[24:27]  ² sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

[24:27]  ³ tn Grk “Felix received as successor Porcius Festus.”

[24:27]  sn See the note on Felix in 23:26.

[24:27]  ⁴ tn Grk “left Paul imprisoned.”

[24:27]  sn Felix left Paul in prison. Luke makes the point that politics got in the way of justice here; keeping Paul in prison was a political favor to the Jews.

[25:9]  ⁵ sn See the note on Porcius Festus in 24:27.

[25:9]  ⁶ tn Or “stand trial.”

[25:9]  ⁷ tn Grk “concerning these things.”

[12:43]  ⁸ tn Grk “the glory.”

[12:43]  ⁹ tn Grk “the glory.”

[1:10]  ¹⁰ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ¹¹ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ¹² tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ¹³ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ¹⁴ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:10]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:4]  ¹⁶ tn No subject and verb are expressed in vv. 4-5, but the phrase “Now this matter arose,” implied from v. 3, was supplied to make a complete English sentence.

[2:4]  ¹⁷ tn The adjective παρεισάκτους (pareisaktou"), which relates to someone joining a group with false motives or false pretenses, applies to the “false brothers.” Although the expression “false brothers with false pretenses” is somewhat redundant, it captures the emphatic force of Paul’s expression, which labels both these “brothers” as false (ψευδαδέλφους, yeudadelfou") as well as their motives. See L&N 34.29 for more information.

[2:4]  ¹⁸ tn The verb translated here as “spy on” (κατασκοπέω, kataskopew) can have a neutral nuance, but here the connotation is certainly negative (so F. F. Bruce, Galatians [NIGTC], 112-13, and E. Burton, Galatians [ICC], 83).

[2:4]  ¹⁹ tn Grk “in order that they might enslave us.” The ἵνα (Jina) clause with the subjunctive verb καταδουλώσουσιν (katadoulwsousin) has been translated as an English infinitival clause.