Kisah Para Rasul 12:22

12:22 But the crowd ¹  began to shout, ²  “The voice of a god, ³  and not of a man!”

Kisah Para Rasul 14:11-13

14:11 So when the crowds saw what Paul had done, they shouted ⁴  in the Lycaonian language, ⁵  “The gods have come down to us in human form!” ⁶  14:12 They began to call ⁷  Barnabas Zeus ⁸  and Paul Hermes, ⁹  because he was the chief speaker. 14:13 The priest of the temple ¹⁰  of Zeus, ¹¹  located just outside the city, brought bulls ¹²  and garlands ¹³  to the city gates; he and the crowds wanted to offer sacrifices to them. ¹⁴ 

Matius 21:9

21:9 The crowds that went ahead of him and those following kept shouting, ¹⁵  “Hosanna ¹⁶  to the Son of David! Blessed is the one who comes in the name of the Lord! ¹⁷  Hosanna in the highest!”

Matius 27:22

27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” ¹⁸  They all said, “Crucify him!” ¹⁹ 

[12:22]  ¹ tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.

[12:22]  ² tn The imperfect verb ἐπεφώνει (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.

[12:22]  ³ sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.

[14:11]  ⁴ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ⁵ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ⁶ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

[14:12]  ⁷ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ⁸ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ⁹ sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).

[14:13]  ¹⁰ tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  ¹¹ sn See the note on Zeus in the previous verse.

[14:13]  ¹² tn Or “oxen.”

[14:13]  ¹³ tn Or “wreaths.”

[14:13]  sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.

[14:13]  ¹⁴ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[21:9]  ¹⁵ tn Grk “were shouting, saying.” The participle λέγοντας (legontas) is redundant here in contemporary English and has not been translated.

[21:9]  ¹⁶ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[21:9]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[21:9]  ¹⁷ sn A quotation from Ps 118:25-26.

[27:22]  ¹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:22]  sn See the note on Christ in 1:16.

[27:22]  ¹⁹ tn Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”

[27:22]  sn See the note on crucified in 20:19.