Kisah Para Rasul 25:18-19

25:18 When his accusers stood up, they did not charge ¹  him with any of the evil deeds I had suspected. ²  25:19 Rather they had several points of disagreement ³  with him about their own religion ⁴  and about a man named Jesus ⁵  who was dead, whom Paul claimed ⁶  to be alive.

Kisah Para Rasul 25:25

25:25 But I found that he had done nothing that deserved death, ⁷  and when he appealed ⁸  to His Majesty the Emperor, ⁹  I decided to send him. ¹⁰ 

Kisah Para Rasul 18:14

18:14 But just as Paul was about to speak, ¹¹  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ¹²  I would have been justified in accepting the complaint ¹³  of you Jews, ¹⁴ 

Kisah Para Rasul 18:1

Paul at Corinth

18:1 After this ¹⁵  Paul ¹⁶  departed from ¹⁷  Athens ¹⁸  and went to Corinth. ¹⁹ 

1 Samuel 24:11-12

24:11 Look, my father, and see the edge of your robe in my hand! When I cut off the edge of your robe, I didn’t kill you. So realize and understand that I am not planning ²⁰  evil or rebellion. Even though I have not sinned against you, you are waiting in ambush to take my life. 24:12 May the Lord judge between the two of us, and may the Lord vindicate me over you, but my hand will not be against you.

Mazmur 7:3-5

7:3 O Lord my God, if I have done what they say, ²¹ 

or am guilty of unjust actions, ²² 

7:4 or have wronged my ally, ²³ 

or helped his lawless enemy, ²⁴ 

7:5 may an enemy relentlessly chase ²⁵  me ²⁶  and catch me; ²⁷ 

may he trample me to death ²⁸ 

and leave me lying dishonored in the dust. ²⁹  (Selah)

Yohanes 18:29-30

18:29 So Pilate came outside to them and said, “What accusation ³⁰  do you bring against this man?” ³¹  18:30 They replied, ³²  “If this man ³³  were not a criminal, ³⁴  we would not have handed him over to you.” ³⁵ 

[25:18]  ¹ tn Grk “they brought no charge of any of the evil deeds.” BDAG 31 s.v. αἰτία 3.b has “αἰτίαν φέρειν…bring an accusation Ac 25:18.” Since κατήγοροι (kathgoroi, “accusers”) in the previous clause is somewhat redundant with this, “charge” was used instead.

[25:18]  ² tn Or “I was expecting.”

[25:19]  ³ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[25:19]  ⁴ tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.

[25:19]  sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.

[25:19]  ⁵ tn Grk “a certain Jesus.”

[25:19]  ⁶ tn Or “asserted.”

[25:25]  ⁷ sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).

[25:25]  ⁸ tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  ⁹ tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).”

[25:25]  ¹⁰ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:14]  ¹¹ tn Grk “about to open his mouth” (an idiom).

[18:14]  ¹² tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ¹³ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ¹⁴ tn Grk “accepting your complaint, O Jews.”

[18:1]  ¹⁵ tn Grk “After these things.”

[18:1]  ¹⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ¹⁷ tn Or “Paul left.”

[18:1]  ¹⁸ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ¹⁹ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:1]  map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[24:11]  ²⁰ tn Heb “there is not in my hand.”

[7:3]  ²¹ tn Heb “if I have done this.”

[7:3]  ²² tn Heb “if there is injustice in my hands.” The “hands” figuratively suggest deeds or actions.

[7:4]  ²³ tn Heb “if I have repaid the one at peace with me evil.” The form שׁוֹלְמִי (sholÿmi, “the one at peace with me”) probably refers to a close friend or ally, i.e., one with whom the psalmist has made a formal agreement. See BDB 1023 s.v. שָׁלוֹם 4.a.

[7:4]  ²⁴ tn Heb “or rescued my enemy in vain.” The preterite with vav (ו) consecutive (the verb form is pseudo-cohortative; see IBHS 576-77 §34.5.3) carries on the hypothetical nuance of the perfect in the preceding line. Some regard the statement as a parenthetical assertion that the psalmist is kind to his enemies. Others define חָלַץ (khalats) as “despoil” (cf. NASB, NRSV “plundered”; NIV “robbed”), an otherwise unattested nuance for this verb. Still others emend the verb to לָחַץ (lakhats, “oppress”). Most construe the adverb רֵיקָם (reqam, “emptily, vainly”) with “my enemy,” i.e., the one who is my enemy in vain.” The present translation (1) assumes an emendation of צוֹרְרִי (tsorÿriy, “my enemy”) to צוֹרְרוֹ (tsorÿro, “his [i.e., the psalmist’s ally’s] enemy”) following J. Tigay, “Psalm 7:5 and Ancient Near Eastern Treaties,” JBL 89 (1970): 178-86, (2) understands the final mem (ם) on רֵיקָם as enclitic, and (3) takes רִיק (riq) as an adjective modifying “his enemy.” (For other examples of a suffixed noun followed by an attributive adjective without the article, see Pss 18:17 (“my strong enemy”), 99:3 (“your great and awesome name”) and 143:10 (“your good spirit”). The adjective רִיק occurs with the sense “lawless” in Judg 9:4; 11:3; 2 Chr 13:7. In this case the psalmist affirms that he has not wronged his ally, nor has he given aid to his ally’s enemies. Ancient Near Eastern treaties typically included such clauses, with one or both parties agreeing not to lend aid to the treaty partner’s enemies.

[7:5]  ²⁵ tn The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 §63.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3-4, he pronounces an imprecation on himself for rhetorical effect.

[7:5]  ²⁶ tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[7:5]  ²⁷ tn Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.

[7:5]  ²⁸ tn Heb “and may he trample down to the earth my life.”

[7:5]  ²⁹ tn Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khÿvodiy, “my honor”) to כְבֵדִי (khÿvediy, “my liver” as the seat of life), but the term כְבוֹדִי (khÿvodiy) is to be retained since it probably refers to the psalmist’s dignity or honor.

[18:29]  ³⁰ tn Or “charge.”

[18:29]  ³¹ sn In light of the fact that Pilate had cooperated with them in Jesus’ arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31). They must have been taken somewhat by surprise by Pilate’s question “What accusation do you bring against this man,” because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation.

[18:30]  ³² tn Grk “They answered and said to him.”

[18:30]  ³³ tn Grk “this one.”

[18:30]  ³⁴ tn Or “an evildoer”; Grk “one doing evil.”

[18:30]  ³⁵ tn Or “would not have delivered him over.”