Kisah Para Rasul 25:25

25:25 But I found that he had done nothing that deserved death, ¹  and when he appealed ²  to His Majesty the Emperor, ³  I decided to send him. ⁴ 

Kisah Para Rasul 26:31

26:31 and as they were leaving they said to one another, ⁵  “This man is not doing anything deserving ⁶  death or imprisonment.”

Kisah Para Rasul 26:1

Paul Offers His Defense

26:1 So Agrippa ⁷  said to Paul, “You have permission ⁸  to speak for yourself.” Then Paul held out his hand ⁹  and began his defense: ¹⁰ 

1 Samuel 24:17

24:17 He said to David, “You are more innocent ¹¹  than I, for you have treated me well, even though I have tried to harm you!

Amsal 16:7

16:7 When a person’s ¹²  ways are pleasing to the Lord, ¹³ 

he ¹⁴  even reconciles his enemies to himself. ¹⁵ 

Lukas 23:4

23:4 Then ¹⁶  Pilate said to the chief priests and the crowds, “I find no basis for an accusation ¹⁷  against this man.”

Lukas 23:14-15

23:14 and said to them, “You brought me this man as one who was misleading ¹⁸  the people. When I examined him before you, I ¹⁹  did not find this man guilty ²⁰  of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing ²¹  deserving death. ²² 

Lukas 23:22

23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty ²³  of no crime deserving death. ²⁴  I will therefore flog ²⁵  him and release him.”

[25:25]  ¹ 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]  ² tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”

[25:25]  ³ 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]  ⁴ 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.

[26:31]  ⁵ tn Grk “they spoke to one another saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[26:31]  ⁶ tn BDAG 93 s.v. ἄξιος 1.b has “θανάτου ἢ δεσμῶν ἄ. nothing deserving death or imprisonment 23:29; 26:31.”

[26:31]  sn Not doing anything deserving death… Here is yet another declaration of Paul’s innocence, but still no release. The portrayal shows how unjust Paul’s confinement was.

[26:1]  ⁷ sn See the note on King Agrippa in 25:13.

[26:1]  ⁸ tn Grk “It is permitted for you.”

[26:1]  ⁹ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ¹⁰ tn Or “and began to speak in his own defense.”

[24:17]  ¹¹ tn Or “righteous” (so KJV, NASB, NIV, NRSV); NAB “you are in the right”; NLT “are a better man than I am.”

[16:7]  ¹² tn Heb “ways of a man.”

[16:7]  ¹³ tn The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: “in the taking pleasure of the Lord” = “when the Lord is pleased with.” So the condition set down for the second colon is a lifestyle that is pleasing to God.

[16:7]  ¹⁴ tn The referent of the verb in the second colon is unclear. The straightforward answer is that it refers to the person whose ways please the Lord – it is his lifestyle that disarms his enemies. W. McKane comments that the righteous have the power to mend relationships (Proverbs [OTL], 491); see, e.g., 10:13; 14:9; 15:1; 25:21-22). The life that is pleasing to God will be above reproach and find favor with others. Some would interpret this to mean that God makes his enemies to be at peace with him (cf. KJV, NAB, NASB, NIV, NLT). This is workable, but in this passage it would seem God would do this through the pleasing life of the believer (cf. NCV, TEV, CEV).

[16:7]  ¹⁵ tn Heb “even his enemies he makes to be at peace with him.”

[23:4]  ¹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:4]  ¹⁷ tn Grk “find no cause.”

[23:4]  sn Pilate’s statement “I find no reason for an accusation” is the first of several remarks in Luke 23 that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22).

[23:14]  ¹⁸ tn This term also appears in v. 2.

[23:14]  ¹⁹ tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.

[23:14]  ²⁰ tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.

[23:15]  ²¹ sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.

[23:15]  ²² tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.

[23:22]  ²³ tn Grk “no cause of death I found in him.”

[23:22]  ²⁴ sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.

[23:22]  ²⁵ tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.