Kisah Para Rasul 7:35

7:35 This same ¹  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ²  God sent as both ruler and deliverer ³  through the hand of the angel ⁴  who appeared to him in the bush.

Kisah Para Rasul 7:39

7:39 Our ⁵  ancestors ⁶  were unwilling to obey ⁷  him, but pushed him aside ⁸  and turned back to Egypt in their hearts,

Kisah Para Rasul 3:13-15

3:13 The God of Abraham, Isaac, and Jacob, ⁹  the God of our forefathers, ¹⁰  has glorified ¹¹  his servant ¹²  Jesus, whom you handed over and rejected ¹³  in the presence of Pilate after he had decided ¹⁴  to release him. 3:14 But you rejected ¹⁵  the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed ¹⁶  the Originator ¹⁷  of life, whom God raised ¹⁸  from the dead. To this fact we are witnesses! ¹⁹ 

Kisah Para Rasul 4:7

4:7 After ²⁰  making Peter and John ²¹  stand in their midst, they began to inquire, “By what power or by what name ²²  did you do this?”

Kisah Para Rasul 4:11-12

4:11 This Jesus ²³  is the stone that was rejected by you, ²⁴  the builders, that has become the cornerstone. ²⁵  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ²⁶  by which we must ²⁷  be saved.”

Matius 21:23

The Authority of Jesus

21:23 Now after Jesus ²⁸  entered the temple courts, ²⁹  the chief priests and elders of the people came up to him as he was teaching and said, “By what authority ³⁰  are you doing these things, and who gave you this authority?”

Lukas 12:14

12:14 But Jesus ³¹  said to him, “Man, ³²  who made me a judge or arbitrator between you two?” ³³ 

Yohanes 18:36-37

18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being ³⁴  handed over ³⁵  to the Jewish authorities. ³⁶  But as it is, ³⁷  my kingdom is not from here.” 18:37 Then Pilate said, ³⁸  “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to ³⁹  my voice.”

Yohanes 19:12-15

19:12 From this point on, Pilate tried ⁴⁰  to release him. But the Jewish leaders ⁴¹  shouted out, ⁴²  “If you release this man, ⁴³  you are no friend of Caesar! ⁴⁴  Everyone who claims to be a king ⁴⁵  opposes Caesar!” 19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat ⁴⁶  in the place called “The Stone Pavement” ⁴⁷  (Gabbatha in ⁴⁸  Aramaic). ⁴⁹  19:14 (Now it was the day of preparation ⁵⁰  for the Passover, about noon. ⁵¹ ) ⁵²  Pilate ⁵³  said to the Jewish leaders, ⁵⁴  “Look, here is your king!”

19:15 Then they ⁵⁵  shouted out, “Away with him! Away with him! ⁵⁶  Crucify ⁵⁷  him!” Pilate asked, ⁵⁸  “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”

[7:35]  ¹ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ² sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ³ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ⁴ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[7:39]  ⁵ tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.

[7:39]  ⁶ tn Or “forefathers”; Grk “fathers.”

[7:39]  ⁷ sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.

[7:39]  ⁸ sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).

[3:13]  ⁹ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ¹⁰ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ¹¹ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ¹² sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ¹³ tn Or “denied,” “disowned.”

[3:13]  ¹⁴ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:14]  ¹⁵ tn Or “denied,” “disowned.”

[3:15]  ¹⁶ tn Or “You put to death.”

[3:15]  ¹⁷ tn Or “Founder,” “founding Leader.”

[3:15]  ¹⁸ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ¹⁹ 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).

[4:7]  ²⁰ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ²¹ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ²² sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[4:11]  ²³ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ²⁴ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ²⁵ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ²⁶ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ²⁷ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[21:23]  ²⁸ tn Grk “he.”

[21:23]  ²⁹ tn Grk “the temple.”

[21:23]  ³⁰ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1

[12:14]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:14]  ³² tn This term of address can be harsh or gentle depending on the context (BDAG 82 s.v. ἄνθρωπος 8). Here it is a rebuke.

[12:14]  ³³ tn The pronoun ὑμᾶς (Jumas) is plural, referring to both the man and his brother; thus the translation “you two.”

[18:36]  ³⁴ tn Grk “so that I may not be.”

[18:36]  ³⁵ tn Or “delivered over.”

[18:36]  ³⁶ tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.

[18:36]  ³⁷ tn Grk “now.”

[18:37]  ³⁸ tn Grk “said to him.”

[18:37]  ³⁹ tn Or “obeys”; Grk “hears.”

[19:12]  ⁴⁰ tn Grk “sought.”

[19:12]  ⁴¹ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.

[19:12]  ⁴² tn Grk “shouted out, saying.”

[19:12]  ⁴³ tn Grk “this one.”

[19:12]  ⁴⁴ sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (a.d. 69-79). But there appears to be significant evidence for much earlier usage. Some of this is given in BDAG 498-99 s.v. Καῖσαρ. E. Bammel (“φίλος τοῦ καίσαρος (John 19:12),” TLZ 77 [1952]: 205-10) listed significant and convincing arguments that the official title was indeed in use at the time. Granting that the title was in use during this period, what is the likelihood that it had been bestowed on Pilate? Pilate was of the equestrian order, that is, of lower nobility as opposed to senatorial rank. As such he would have been eligible to receive such an honor. It also appears that the powerful Sejanus was his patron in Rome, and Sejanus held considerable influence with Tiberius. Tacitus (Annals 6.8) quotes Marcus Terentius in his defense before the Senate as saying that close friendship with Sejanus “was in every case a powerful recommendation to the Emperor’s friendship.” Thus it is possible that Pilate held this honor. Therefore it appears that the Jewish authorities were putting a good deal of psychological pressure on Pilate to convict Jesus. They had, in effect, finally specified the charge against Jesus as treason: “Everyone who makes himself to be king opposes Caesar.” If Pilate now failed to convict Jesus the Jewish authorities could complain to Rome that Pilate had released a traitor. This possibility carried more weight with Pilate than might at first be evident: (1) Pilate’s record as governor was not entirely above reproach; (2) Tiberius, who lived away from Rome as a virtual recluse on the island of Capri, was known for his suspicious nature, especially toward rivals or those who posed a political threat; and (3) worst of all, Pilate’s patron in Rome, Sejanus, had recently come under suspicion of plotting to seize the imperial succession for himself. Sejanus was deposed in October of a.d. 31. It may have been to Sejanus that Pilate owed his appointment in Judea. Pilate was now in a very delicate position. The Jewish authorities may have known something of this and deliberately used it as leverage against him. Whether or not they knew just how potent their veiled threat was, it had the desired effect. Pilate went directly to the judgment seat to pronounce his judgment.

[19:12]  ⁴⁵ tn Grk “who makes himself out to be a king.”

[19:13]  ⁴⁶ tn Or “the judge’s seat.”

[19:13]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[19:13]  ⁴⁷ sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to a.d. 135, however.

[19:13]  ⁴⁸ tn Grk “in Hebrew.”

[19:13]  sn The author does not say that Gabbatha is the Aramaic (or Hebrew) translation for the Greek term Λιθόστρωτον (Liqostrwton). He simply points out that in Aramaic (or Hebrew) the place had another name. A number of meanings have been suggested, but the most likely appears to mean “elevated place.” It is possible that this was a term used by the common people for the judgment seat itself, which always stood on a raised platform.

[19:13]  ⁴⁹ sn This is a parenthetical note by the author.

[19:14]  ⁵⁰ sn The term day of preparation (παρασκευή, paraskeuh) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).

[19:14]  ⁵¹ tn Grk “about the sixth hour.”

[19:14]  sn For John, the time was especially important. When the note concerning the hour, about noon, is connected with the day, the day of preparation for the Passover, it becomes apparent that Jesus was going to die on the cross at the very time that the Passover lambs were being slain in the temple courts. Exod 12:6 required that the Passover lamb be kept alive until the 14th Nisan, the eve of the Passover, and then slaughtered by the head of the household at twilight (Grk “between the two evenings”). By this time the slaughtering was no longer done by the heads of households, but by the priests in the temple courts. But so many lambs were needed for the tens of thousands of pilgrims who came to Jerusalem to celebrate the feast (some estimates run in excess of 100,000 pilgrims) that the slaughter could not be completed during the evening, and so the rabbis redefined “between the two evenings” as beginning at noon, when the sun began to decline toward the horizon. Thus the priests had the entire afternoon of 14th Nisan in which to complete the slaughter of the Passover lambs. According to the Fourth Gospel, this is the time Jesus was dying on the cross.

[19:14]  ⁵² sn This is a parenthetical note by the author.

[19:14]  ⁵³ tn Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:14]  ⁵⁴ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.

[19:15]  ⁵⁵ tn Grk “Then these.”

[19:15]  ⁵⁶ tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[19:15]  ⁵⁷ sn See the note on Crucify in 19:6.

[19:15]  ⁵⁸ tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.