Ezra 4:15

4:15 so that he may initiate a search of the records ¹  of his predecessors ²  and discover in those records ³  that this city is rebellious ⁴  and injurious to both kings and provinces, producing internal revolts ⁵  from long ago. ⁶  It is for this very reason that this city was destroyed.

Ezra 4:19

4:19 So I gave orders, ⁷  and it was determined ⁸  that this city from long ago has been engaging in insurrection against kings. It has continually engaged in ⁹  rebellion and revolt.

Ezra 4:2

4:2 they came to Zerubbabel and the leaders ¹⁰  and said to them, “Let us help you build, ¹¹  for like you we seek your God and we have been sacrificing to him ¹²  from the time ¹³  of King Esarhaddon ¹⁴  of Assyria, who brought us here.” ¹⁵ 

Kisah Para Rasul 18:20

18:20 When they asked him to stay longer, he would not consent, ¹⁶ 

Kisah Para Rasul 24:1-2

The Accusations Against Paul

24:1 After five days the high priest Ananias ¹⁷  came down with some elders and an attorney ¹⁸  named ¹⁹  Tertullus, and they ²⁰  brought formal charges ²¹  against Paul to the governor. 24:2 When Paul ²²  had been summoned, Tertullus began to accuse him, ²³  saying, “We have experienced a lengthy time ²⁴  of peace through your rule, ²⁵  and reforms ²⁶  are being made in this nation ²⁷  through your foresight. ²⁸ 

Kisah Para Rasul 1:13

1:13 When ²⁹  they had entered Jerusalem, ³⁰  they went to the upstairs room where they were staying. Peter ³¹  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ³² 

Yeremia 52:3

52:3 What follows is a record of what happened to Jerusalem and Judah because of the Lord’s anger when he drove them out of his sight. ³³  Zedekiah rebelled against the king of Babylon.

Yehezkiel 17:12-21

17:12 “Say to the rebellious house of Israel: ³⁴  ‘Don’t you know what these things mean?’ ³⁵  Say: ‘See here, the king of Babylon came to Jerusalem ³⁶  and took her king and her officials prisoner and brought them to himself in Babylon. 17:13 He took one from the royal family, ³⁷  made a treaty with him, and put him under oath. ³⁸  He then took the leaders of the land 17:14 so it would be a lowly kingdom which could not rise on its own but must keep its treaty with him in order to stand. 17:15 But this one from Israel’s royal family ³⁹  rebelled against the king of Babylon ⁴⁰  by sending his emissaries to Egypt to obtain horses and a large army. Will he prosper? Will the one doing these things escape? Can he break the covenant and escape?

17:16 “‘As surely as I live, declares the sovereign Lord, surely in the city ⁴¹  of the king who crowned him, whose oath he despised and whose covenant he broke – in the middle of Babylon he will die! 17:17 Pharaoh with his great army and mighty horde will not help ⁴²  him in battle, when siege ramps are erected and siege-walls are built to kill many people. 17:18 He despised the oath by breaking the covenant. Take note ⁴³  – he gave his promise ⁴⁴  and did all these things – he will not escape!

17:19 “‘Therefore this is what the sovereign Lord says: As surely as I live, I will certainly repay him ⁴⁵  for despising my oath and breaking my covenant! 17:20 I will throw my net over him and he will be caught in my snare; I will bring him to Babylon and judge him there because of the unfaithfulness he committed against me. 17:21 All the choice men ⁴⁶  among his troops will die ⁴⁷  by the sword and the survivors will be scattered to every wind. Then you will know that I, the Lord, have spoken!

Lukas 23:2-5

23:2 They ⁴⁸  began to accuse ⁴⁹  him, saying, “We found this man subverting ⁵⁰  our nation, forbidding ⁵¹  us to pay the tribute tax ⁵²  to Caesar ⁵³  and claiming that he himself is Christ, ⁵⁴  a king.” 23:3 So ⁵⁵  Pilate asked Jesus, ⁵⁶  “Are you the king ⁵⁷  of the Jews?” He replied, “You say so.” ⁵⁸  23:4 Then ⁵⁹  Pilate said to the chief priests and the crowds, “I find no basis for an accusation ⁶⁰  against this man.” 23:5 But they persisted ⁶¹  in saying, “He incites ⁶²  the people by teaching throughout all Judea. It started in Galilee and ended up here!” ⁶³ 

Kisah Para Rasul 24:5

24:5 For we have found ⁶⁴  this man to be a troublemaker, ⁶⁵  one who stirs up riots ⁶⁶  among all the Jews throughout the world, and a ringleader ⁶⁷  of the sect of the Nazarenes. ⁶⁸ 

Kisah Para Rasul 24:1

The Accusations Against Paul

24:1 After five days the high priest Ananias ⁶⁹  came down with some elders and an attorney ⁷⁰  named ⁷¹  Tertullus, and they ⁷²  brought formal charges ⁷³  against Paul to the governor.

Kisah Para Rasul 5:22

5:22 But the officers ⁷⁴  who came for them ⁷⁵  did not find them in the prison, so they returned and reported, ⁷⁶ 

Kisah Para Rasul 5:1

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.

Pengkhotbah 2:13-15

2:13 I realized that wisdom is preferable to folly, ⁷⁷ 

just as light is preferable to darkness:

2:14 The wise man can see where he is going, ⁷⁸  but the fool walks in darkness.

Yet I also realized that the same fate ⁷⁹  happens to them both. ⁸⁰ 

2:15 So I thought to myself, “The fate of the fool will happen even to me! ⁸¹ 

Then what did I gain by becoming so excessively ⁸²  wise?” ⁸³ 

So I lamented to myself, ⁸⁴ 

“The benefits of wisdom ⁸⁵  are ultimately ⁸⁶  meaningless!”

[4:15]  ¹ tn Aram “the book of the minutes.”

[4:15]  ² tn Aram “of your fathers.”

[4:15]  ³ tn Aram “discover…and learn.” For stylistic reasons this has been translated as a single concept.

[4:15]  ⁴ tn Aram “is a rebellious city.”

[4:15]  ⁵ tn Aram “revolts they are making in its midst.”

[4:15]  ⁶ tn Aram “from olden days.” So also in v. 19.

[4:19]  ⁷ tn Aram “from me was placed a decree.”

[4:19]  ⁸ tn Aram “and they searched and found.”

[4:19]  ⁹ tn Aram “are being done.”

[4:2]  ¹⁰ tn Heb “the heads of the fathers.” So also in v. 3.

[4:2]  ¹¹ tn Heb “Let us build with you.”

[4:2]  ¹² tc The translation reads with the Qere, a Qumran MS, the LXX, the Syriac Peshitta, and the Arabic version וְלוֹ (vÿlo, “and him”) rather than the Kethib of the MT, וְלֹא (vÿlo’, “and not”).

[4:2]  ¹³ tn Heb “days.”

[4:2]  ¹⁴ sn Esarhaddon was king of Assyria ca. 681-669 b.c.

[4:2]  ¹⁵ sn The Assyrian policy had been to resettle Samaria with peoples from other areas (cf. 2 Kgs 17:24-34). These immigrants acknowledged Yahweh as well as other deities in some cases. The Jews who returned from the Exile regarded them with suspicion and were not hospitable to their offer of help in rebuilding the temple.

[18:20]  ¹⁶ sn He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter.

[24:1]  ¹⁷ sn Ananias was in office from a.d. 47-59.

[24:1]  ¹⁸ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  ¹⁹ tn Grk “an attorney, a certain Tertullus.”

[24:1]  ²⁰ tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.

[24:1]  ²¹ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[24:2]  ²² tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ²³ tn Or “began to bring charges, saying.”

[24:2]  ²⁴ tn Grk “experienced much peace.”

[24:2]  ²⁵ tn Grk “through you” (“rule” is implied).

[24:2]  ²⁶ tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ²⁷ tn Or “being made for this people.”

[24:2]  ²⁸ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[1:13]  ²⁹ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:13]  ³⁰ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ³¹ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ³² tn The words “were there” are not in the Greek text, but are implied.

[52:3]  ³³ tn Heb “Surely (or “for”) because of the anger of the Lord this happened in Jerusalem and Judah until he drove them out from upon his face.” For the phrase “drive out of his sight,” see 7:15.

[17:12]  ³⁴ tn The words “of Israel” are not in the Hebrew text, but are supplied in the translation as a clarification of the referent.

[17:12]  sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).

[17:12]  ³⁵ sn The narrative description of this interpretation of the riddle is given in 2 Kgs 24:11-15.

[17:12]  ³⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:13]  ³⁷ tn Or “descendants”; Heb “seed” (cf. v. 5).

[17:13]  ³⁸ tn Heb “caused him to enter into an oath.”

[17:15]  ³⁹ tn Heb “he”; the referent (the member of the royal family, v. 13) has been specified in the translation for clarity.

[17:15]  ⁴⁰ tn Heb “him”; the referent (the king of Babylon) has been specified in the translation for clarity.

[17:16]  ⁴¹ tn Heb “place.”

[17:17]  ⁴² tn Heb “deal with” or “work with.”

[17:18]  ⁴³ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates being aware of or taking notice of something.

[17:18]  ⁴⁴ sn Heb “hand.” “Giving one’s hand” is a gesture of promise (2 Kgs 10:15).

[17:19]  ⁴⁵ tn Heb “place it on his head.”

[17:21]  ⁴⁶ tc Some manuscripts and versions read “choice men,” while most manuscripts read “fugitives”; the difference arises from the reversal, or metathesis, of two letters, מִבְרָחָיו (mivrakhyv) for מִבְחָריו (mivkharyv).

[17:21]  ⁴⁷ tn Heb “fall.”

[23:2]  ⁴⁸ tn Here δέ (de) has not been translated.

[23:2]  ⁴⁹ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ⁵⁰ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.

[23:2]  ⁵¹ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ⁵² tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ⁵³ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ⁵⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:2]  sn See the note on Christ in 2:11.

[23:3]  ⁵⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.

[23:3]  ⁵⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[23:3]  ⁵⁷ sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.

[23:3]  ⁵⁸ sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.

[23:4]  ⁵⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:4]  ⁶⁰ 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).

[23:5]  ⁶¹ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

[23:5]  ⁶² sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.

[23:5]  ⁶³ tn Grk “beginning from Galilee until here.”

[24:5]  ⁶⁴ tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5]  ⁶⁵ tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

[24:5]  ⁶⁶ tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

[24:5]  ⁶⁷ tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5]  sn A ringleader. Tertullus’ basic argument was that Paul was a major disturber of the public peace. To ignore this the governor would be shunning his duty to preserve the peace and going against the pattern of his rule. In effect, Tertullus claimed that Paul was seditious (a claim the governor could not afford to ignore).

[24:5]  ⁶⁸ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[24:1]  ⁶⁹ sn Ananias was in office from a.d. 47-59.

[24:1]  ⁷⁰ tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).

[24:1]  ⁷¹ tn Grk “an attorney, a certain Tertullus.”

[24:1]  ⁷² tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.

[24:1]  ⁷³ tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”

[5:22]  ⁷⁴ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).

[5:22]  ⁷⁵ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ⁷⁶ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[2:13]  ⁷⁷ tn Heb “and I saw that there is profit for wisdom more than folly.”

[2:14]  ⁷⁸ tn Heb “has his eyes in his head.” The term עַיִן (’ayin, “eye”) is used figuratively in reference to mental and spiritual faculties (BDB 744 s.v. עַיִן 3.a). The term “eye” is a metonymy of cause (eye) for effect (sight and perception).

[2:14]  ⁷⁹ sn The common fate to which Qoheleth refers is death.

[2:14]  ⁸⁰ tn The term כֻּלָּם (kullam, “all of them”) denotes “both of them.” This is an example of synecdoche of general (“all of them”) for the specific (“both of them,” that is, both the wise man and the fool).

[2:15]  ⁸¹ tn The emphatic use of the 1st person common singular personal pronoun אֲנִי (’ani, “me”) with the emphatic particle of association גַּם (gam, “even, as well as”; HALOT 195–96 s.v. גַּם) appears to emphasize the 1st person common singular suffix on יִקְרֵנִי (yiqreni) “it will befall [or “happen to”] me” (Qal imperfect 3rd person masculine singular + 1st person common singular suffix from קָרָה, qarah, “to befall; to happen to”); see GKC 438 §135.e. Qoheleth laments not that the fate of the wise man is the same as that of the fool, but that even he himself – the wisest man of all – would fare no better in the end than the most foolish.

[2:15]  ⁸² tn The adjective יוֹתֵר (yoter) means “too much; excessive,” e.g., 7:16 “excessively righteous” (HALOT 404 s.v. יוֹתֵר 2; BDB 452 s.v. יוֹתֵר). It is derived from the root יֶתֶר (yeter, “what is left over”); see HALOT 452 s.v. I יֶתֶר. It is related to the verbal root יתר (Niphal “to be left over”; Hiphil “to have left over”); see HALOT 451–52 s.v. I יתר. The adjective is related to יִתְרוֹן (yitron, “advantage; profit”) which is a key-term in this section, creating a word-play: The wise man has a relative “advantage” (יִתְרוֹן) over the fool (2:13-14a); however, there is no ultimate advantage because both share the same fate, i.e., death (2:14b-15a). Thus, Qoheleth’s acquisition of tremendous wisdom (1:16; 2:9) was “excessive” because it exceeded its relative advantage over folly: it could not deliver him from the same fate as the fool. He had striven to obtain wisdom, yet it held no ultimate advantage.

[2:15]  ⁸³ tn Heb “And why was I wise (to) excess?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “I gained nothing!” (E. W. Bullinger, Figures of Speech, 949).

[2:15]  ⁸⁴ tn Heb “So I said in my heart.”

[2:15]  ⁸⁵ tn Heb “and also this,” referring to the relative advantage of wisdom over folly.

[2:15]  ⁸⁶ tn The word “ultimately” does not appear in the Hebrew text, but is supplied in the translation for clarity.