Yosua 24:31

24:31 Israel worshiped ¹  the Lord throughout Joshua’s lifetime and as long as the elderly men who outlived him remained alive. ²  These men had experienced firsthand everything the Lord had done for Israel. ³ 

Yosua 24:2

24:2 Joshua told all the people, “Here is what the Lord God of Israel says: ‘In the distant past your ancestors ⁴  lived beyond the Euphrates River, ⁵  including Terah the father of Abraham and Nahor. They worshiped ⁶  other gods,

Kisah Para Rasul 12:2

12:2 He had James, the brother of John, executed with a sword. ⁷ 

Kisah Para Rasul 12:2

12:2 He had James, the brother of John, executed with a sword. ⁸ 

Kisah Para Rasul 24:2

24:2 When Paul ⁹  had been summoned, Tertullus began to accuse him, ¹⁰  saying, “We have experienced a lengthy time ¹¹  of peace through your rule, ¹²  and reforms ¹³  are being made in this nation ¹⁴  through your foresight. ¹⁵ 

Kisah Para Rasul 24:14-22

24:14 But I confess this to you, that I worship ¹⁶  the God of our ancestors ¹⁷  according to the Way (which they call a sect), believing everything that is according to the law ¹⁸  and that is written in the prophets. 24:15 I have ¹⁹  a hope in God (a hope ²⁰  that ²¹  these men ²²  themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. ²³  24:16 This is the reason ²⁴  I do my best to always ²⁵  have a clear ²⁶  conscience toward God and toward people. ²⁷  24:17 After several years ²⁸  I came to bring to my people gifts for the poor ²⁹  and to present offerings, ³⁰  24:18 which I was doing when they found me in the temple, ritually purified, ³¹  without a crowd or a disturbance. ³²  24:19 But there are some Jews from the province of Asia ³³  who should be here before you and bring charges, ³⁴  if they have anything against me. 24:20 Or these men here ³⁵  should tell what crime ³⁶  they found me guilty of ³⁷  when I stood before the council, ³⁸  24:21 other than ³⁹  this one thing ⁴⁰  I shouted out while I stood before ⁴¹  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ⁴² 

24:22 Then Felix, ⁴³  who understood the facts ⁴⁴  concerning the Way ⁴⁵  more accurately, ⁴⁶  adjourned their hearing, ⁴⁷  saying, “When Lysias the commanding officer comes down, I will decide your case.” ⁴⁸ 

Filipi 2:12

Lights in the World

2:12 So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe and reverence, ⁴⁹ 

[24:31]  ¹ tn Or “served.”

[24:31]  ² tn Heb “all the days of Joshua and all the days of the elders who outlived him.”

[24:31]  ³ tn Heb “who knew all the work of the Lord which he had done for Israel.”

[24:2]  ⁴ tn Heb “your fathers.”

[24:2]  ⁵ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity.

[24:2]  ⁶ tn Or “served.”

[12:2]  ⁷ sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.

[12:2]  ⁸ sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.

[24:2]  ⁹ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ¹⁰ tn Or “began to bring charges, saying.”

[24:2]  ¹¹ tn Grk “experienced much peace.”

[24:2]  ¹² tn Grk “through you” (“rule” is implied).

[24:2]  ¹³ 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]  ¹⁴ tn Or “being made for this people.”

[24:2]  ¹⁵ 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]).

[24:14]  ¹⁶ tn Or “serve.”

[24:14]  ¹⁷ tn Or “forefathers”; Grk “fathers.”

[24:14]  ¹⁸ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[24:15]  ¹⁹ tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.

[24:15]  ²⁰ sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).

[24:15]  ²¹ tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.

[24:15]  ²² tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.

[24:15]  ²³ tn Or “the unjust.”

[24:15]  sn This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).

[24:16]  ²⁴ tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”

[24:16]  ²⁵ tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.

[24:16]  ²⁶ tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”

[24:16]  ²⁷ tn Grk “men,” but this is a generic use (Paul does not have only males in view).

[24:17]  ²⁸ tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”

[24:17]  ²⁹ tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.

[24:17]  ³⁰ tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.

[24:18]  ³¹ sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

[24:18]  ³² tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[24:19]  ³³ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[24:19]  ³⁴ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[24:19]  sn Who should be here…and bring charges. Paul was asking, where were those who brought about his arrest and claimed he broke the law? His accusers were not really present. This subtle point raised the issue of injustice.

[24:20]  ³⁵ tn Grk “these [men] themselves.”

[24:20]  ³⁶ tn Or “unrighteous act.”

[24:20]  ³⁷ tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”

[24:20]  ³⁸ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[24:21]  ³⁹ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ⁴⁰ tn Grk “one utterance.”

[24:21]  ⁴¹ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ⁴² sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[24:22]  ⁴³ sn See the note on Antonius Felix in 23:24.

[24:22]  ⁴⁴ tn Grk “the things.”

[24:22]  ⁴⁵ tn That is, concerning Christianity.

[24:22]  ⁴⁶ tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.

[24:22]  ⁴⁷ tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”

[24:22]  ⁴⁸ tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

[2:12]  ⁴⁹ tn Grk “with fear and trembling.” The Greek words φόβος and τρόμος both imply fear in a negative sense (L&N 25.251 and 16.6 respectively) while the former can also refer to respect and awe for deity (L&N 53.59). Paul’s use of the terms in other contexts refers to “awe and reverence in the presence of God” (P. T. O’Brien, Philippians [NIGTC], 284; see discussion on 282-84). The translation “awe and reverence” was chosen to portray the attitude the believer should have toward God as they consider their behavior in light of God working through Jesus Christ (2:6-11) and in the believer’s life (2:13) to accomplish their salvation.