Kisah Para Rasul 7:27-28
Konteks7:27 But the man who was unfairly hurting his neighbor pushed 1 Moses 2 aside, saying, ‘Who made 3 you a ruler and judge over us? 7:28 You don’t want to kill me the way you killed the Egyptian yesterday, do you?’ 4
Kisah Para Rasul 7:35
Konteks7:35 This same 5 Moses they had rejected, saying, ‘Who made you a ruler and judge?’ 6 God sent as both ruler and deliverer 7 through the hand of the angel 8 who appeared to him in the bush.
Kisah Para Rasul 10:42
Konteks10:42 He 9 commanded us to preach to the people and to warn 10 them 11 that he is the one 12 appointed 13 by God as judge 14 of the living and the dead.
Kisah Para Rasul 12:6
Konteks12:6 On that very night before Herod was going to bring him out for trial, 15 Peter was sleeping between two soldiers, bound with two chains, while 16 guards in front of the door were keeping watch 17 over the prison.
Kisah Para Rasul 13:19-20
Konteks13:19 After 18 he had destroyed 19 seven nations 20 in the land of Canaan, he gave his people their land as an inheritance. 21 13:20 All this took 22 about four hundred fifty years. After this 23 he gave them judges until the time of 24 Samuel the prophet.
Kisah Para Rasul 16:19-20
Konteks16:19 But when her owners 25 saw their hope of profit 26 was gone, they seized 27 Paul and Silas and dragged 28 them into the marketplace before the authorities. 16:20 When 29 they had brought them 30 before the magistrates, they said, “These men are throwing our city into confusion. 31 They are 32 Jews
Kisah Para Rasul 16:22
Konteks16:22 The crowd joined the attack 33 against them, and the magistrates tore the clothes 34 off Paul and Silas 35 and ordered them to be beaten with rods. 36
Kisah Para Rasul 16:35-38
Konteks16:35 At daybreak 37 the magistrates 38 sent their police officers, 39 saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, 40 “The magistrates have sent orders 41 to release you. So come out now and go in peace.” 42 16:37 But Paul said to the police officers, 43 “They had us beaten in public 44 without a proper trial 45 – even though we are Roman citizens 46 – and they threw us 47 in prison. And now they want to send us away 48 secretly? Absolutely not! They 49 themselves must come and escort us out!” 50 16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas 51 were Roman citizens 52
Kisah Para Rasul 17:8
Konteks17:8 They caused confusion among 53 the crowd and the city officials 54 who heard these things.
Kisah Para Rasul 17:31
Konteks17:31 because he has set 55 a day on which he is going to judge the world 56 in righteousness, by a man whom he designated, 57 having provided proof to everyone by raising 58 him from the dead.”
Kisah Para Rasul 18:15
Konteks18:15 but since it concerns points of disagreement 59 about words and names and your own law, settle 60 it yourselves. I will not be 61 a judge of these things!”
Kisah Para Rasul 19:38
Konteks19:38 If then Demetrius and the craftsmen who are with him have a complaint 62 against someone, the courts are open 63 and there are proconsuls; let them bring charges against one another there. 64
Kisah Para Rasul 23:3
Konteks23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! 65 Do 66 you sit there judging me according to the law, 67 and in violation of the law 68 you order me to be struck?”
Kisah Para Rasul 24:6
Konteks24:6 He 69 even tried to desecrate 70 the temple, so we arrested 71 him.
Kisah Para Rasul 24:10
Konteks24:10 When the governor gestured for him to speak, Paul replied, “Because I know 72 that you have been a judge over this nation for many years, I confidently make my defense. 73
Kisah Para Rasul 24:25
Konteks24:25 While Paul 74 was discussing 75 righteousness, self-control, 76 and the coming judgment, Felix 77 became 78 frightened and said, “Go away for now, and when I have an opportunity, 79 I will send for you.”
Kisah Para Rasul 25:9-10
Konteks25:9 But Festus, 80 wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried 81 before me there on these charges?” 82 25:10 Paul replied, 83 “I am standing before Caesar’s 84 judgment seat, 85 where I should be tried. 86 I have done nothing wrong 87 to the Jews, as you also know very well. 88
Kisah Para Rasul 25:20
Konteks25:20 Because I was at a loss 89 how I could investigate these matters, 90 I asked if he were willing to go to Jerusalem and be tried 91 there on these charges. 92
[7:27] 1 tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).
[7:27] 2 tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.
[7:28] 4 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”
[7:28] sn A quotation from Exod 2:14. Even though a negative reply was expected, the question still frightened Moses enough to flee, because he knew his deed had become known. This understanding is based on the Greek text, not the Hebrew of the original setting. Yet the negative here expresses the fact that Moses did not want to kill the other man. Once again the people have badly misunderstood the situation.
[7:35] 5 sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).
[7:35] 6 sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.
[7:35] 7 tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”
[7:35] 8 tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).
[10:42] 9 tn Grk “and he.” 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.
[10:42] 10 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.
[10:42] 11 tn The word “them” 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.
[10:42] 12 tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”
[10:42] 13 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
[10:42] 14 sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.
[12:6] 15 tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.
[12:6] 16 tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.
[12:6] 17 tn Or “were guarding.”
[13:19] 18 tn Grk “And after.” 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.
[13:19] 19 tn The participle καθελών (kaqelwn) is taken temporally.
[13:19] 20 sn Seven nations. See Deut 7:1.
[13:19] 21 tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.
[13:20] 22 tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).
[13:20] 23 tn Grk “And after these things.” 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.
[13:20] 24 tn The words “the time of” are not in the Greek text, but are implied.
[16:19] 26 tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.
[16:19] 27 tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[16:19] 28 tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.
[16:20] 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.
[16:20] 30 tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”
[16:20] 31 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
[16:20] 32 tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.
[16:22] 33 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.
[16:22] 34 tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).
[16:22] 35 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
[16:22] 36 tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).
[16:35] 37 tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.
[16:35] 38 tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.
[16:35] 39 tn On the term ῥαβδοῦχος (rJabdouco") see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”
[16:36] 40 tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.
[16:36] 41 tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[16:36] 42 tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.
[16:37] 43 tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
[16:37] 44 tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.
[16:37] 45 tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
[16:37] 46 tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.
[16:37] 47 tn The word “us” 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.
[16:37] 48 tn L&N 28.71 has “send us away secretly” for this verse.
[16:37] 50 sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.
[16:38] 51 tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.
[16:38] 52 sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.
[17:8] 53 tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.
[17:8] 54 tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”
[17:31] 56 sn The world refers to the whole inhabited earth.
[17:31] 57 tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”
[17:31] sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).
[17:31] 58 tn The participle ἀναστήσας (anasthsa") indicates means here.
[18:15] 60 tn Grk “see to it” (an idiom).
[18:15] 61 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
[19:38] 62 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
[19:38] 63 tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”
[19:38] 64 tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.
[23:3] 65 sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.
[23:3] 66 tn Grk “And do.” 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.
[23:3] 67 tn The law refers to the law of Moses.
[23:3] 68 tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”
[23:3] sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.
[24:6] 69 tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.
[24:6] 70 tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.
[24:6] 71 tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.
[24:10] 72 tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.
[24:10] 73 sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.
[24:25] 74 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[24:25] 75 tn Or “speaking about.”
[24:25] 76 tn Grk “and self-control.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[24:25] sn The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on “Drusilla” in the previous verse), and might well account for Felix’s anxiety.
[24:25] 77 sn See the note on Felix in 23:26.
[24:25] 78 tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.
[24:25] 79 tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”
[25:9] 80 sn See the note on Porcius Festus in 24:27.
[25:9] 81 tn Or “stand trial.”
[25:9] 82 tn Grk “concerning these things.”
[25:10] 84 tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).
[25:10] 85 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.
[25:10] sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
[25:10] 86 tn That is, tried by an imperial representative and subject to Roman law.
[25:10] 87 sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.
[25:10] 88 tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”
[25:20] 89 tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumeno") has been translated as a causal adverbial participle.
[25:20] 90 tn L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’”
