Kisah Para Rasul 26:24-25

26:24 As Paul ¹  was saying these things in his defense, Festus ²  exclaimed loudly, “You have lost your mind, ³  Paul! Your great learning is driving you insane!” 26:25 But Paul replied, ⁴  “I have not lost my mind, most excellent Festus, ⁵  but am speaking ⁶  true and rational ⁷  words.

Pengkhotbah 9:3

9:3 This is the unfortunate fact ⁸  about everything that happens on earth: ⁹ 

the same fate awaits ¹⁰  everyone.

In addition to this, the hearts of all people ¹¹  are full of evil,

and there is folly in their hearts during their lives – then they die. ¹² 

Lukas 6:11

6:11 But they were filled with mindless rage ¹³  and began debating with one another what they would do ¹⁴  to Jesus.

Lukas 15:17

15:17 But when he came to his senses ¹⁵  he said, ‘How many of my father’s hired workers have food ¹⁶  enough to spare, but here I am dying from hunger!

Lukas 15:2

15:2 But ¹⁷  the Pharisees ¹⁸  and the experts in the law ¹⁹  were complaining, ²⁰  “This man welcomes ²¹  sinners and eats with them.”

Pengkhotbah 2:16

2:16 For the wise man, like ²²  the fool, will not be remembered for very long, ²³ 

because ²⁴  in the days to come, both will already have been forgotten. ²⁵ 

Alas, ²⁶  the wise man dies – just like ²⁷  the fool!

[26:24]  ¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[26:24]  ² sn See the note on Porcius Festus in 24:27.

[26:24]  ³ tn On the term translated “lost your mind” see BDAG 610 s.v. μαίνομαι, which has “you’re out of your mind, you’re raving, said to one whose enthusiasm seems to have outrun better judgment 26:24.”

[26:24]  sn The expression “You have lost your mind” would be said to someone who speaks incredible things, in the opinion of the hearer. Paul’s mention of the resurrection (v. 23) was probably what prompted Festus to say this.

[26:25]  ⁴ tn Grk “said.”

[26:25]  ⁵ sn See the note on Porcius Festus in 24:27.

[26:25]  ⁶ tn Or “declaring.” BDAG 125 s.v. ἀποφθέγγομαι states, “speak out, declare boldly or loudly…τὶ: σωφροσύνης ῥήματα Ac 26:25.”

[26:25]  ⁷ tn BDAG 987 s.v. σωφροσύνη 1 has “gener. soundness of mind, reasonableness, rationality…ἀληθείας καὶ σωφροσύνης ῥήματα true and rational words (opp. μαίνομαι) Ac 26:25.”

[9:3]  ⁸ tn Heb “evil.”

[9:3]  ⁹ tn Heb “under the sun.”

[9:3]  ¹⁰ tn The term “awaits” does not appear in the Hebrew text, but is supplied in the translation for smoothness and stylistic reasons.

[9:3]  ¹¹ tn Heb “also the heart of the sons of man.” Here “heart” is a collective singular.

[9:3]  ¹² tn Heb “and after that [they go] to [the place of] the dead.”

[6:11]  ¹³ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ¹⁴ tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

[15:17]  ¹⁵ tn Grk “came to himself” (an idiom).

[15:17]  ¹⁶ tn Grk “bread,” but used figuratively for food of any kind (L&N 5.1).

[15:2]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ¹⁸ sn See the note on Pharisees in 5:17.

[15:2]  ¹⁹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ²⁰ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ²¹ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[2:16]  ²² tn The preposition עִם (’im, “with”) may occasionally function in a comparative sense, meaning “together with; even as; like” (e.g., Eccl 1:11; 2:16; 7:11; Job 9:26; 1 Chr 14:10: 20:6; 25:8; see HALOT 839 s.v. עִם 2). When used to describe a common lot, it connotes “together with” (Gen 18:23, 25; 1 Chr 24:5; Job 3:14, 15; 30:1; Pss 26:9; 28:3; 69:29; Isa 38:11), hence “like” (Pss 73:5; 106:6; Eccl 2:16; see BDB 767–68 s.v. עִם 1.e).

[2:16]  ²³ tn As HALOT 798–99 s.v. עוֹלָם and BDB 762-64 s.v. עוֹלָם note, עוֹלָם (’olam) has a wide range of meanings: (1) indefinite time: “long time; duration,” (2) unlimited time: “eternal; eternity,” (3) future time: “things to come,” and (4) past time: “a long time back,” that is, the dark age of prehistory. The context here suggests the nuance “a long time.”

[2:16]  ²⁴ tn The preposition בְּ (bet) on בְּשֶׁכְּבָר (bÿshekkÿvar, the adverb כְּבָר [kÿvar,“already”] + relative pronoun שֶׁ [she] + preposition בְּ) is probably best classified as causal: “Because…already.”

[2:16]  ²⁵ tn The verb נִשְׁכָּח (nishkakh) is a future perfect – it describes an event that is portrayed as a past event from the perspective of the future: “they will have been forgotten.” The emphasis of the past perfect is not simply that the future generations will begin to forget him, but that he will already have been forgotten long ago in the past by the time of those future generations. This past perfect situation is brought out by the emphatic use of the temporal adverb כְּבָר (kÿvar) “already” (HALOT 459 s.v. I כְּבָר; BDB 460 s.v. I כְּבָר); see, e.g., Eccl 1:10; 2:12, 16; 3:15; 4:2; 6:10; 9:6-7.

[2:16]  ²⁶ tn The particle אֵיךְ (’ekh, “Alas!”) is an exclamation of lamentation and mourning (e.g., 2 Sam 1:19; Isa 14:4, 12; Jer 2:21; 9:18; Ezek 26:17; Mic 2:4); see HALOT 39 s.v. אֵיךְ 5; BDB 32 s.v. אֵיךְ 2; also E. W. Bullinger, Figures of Speech, 955.

[2:16]  ²⁷ tn The preposition עִם (’im, “with”) may occasionally function in a comparative sense, meaning “together with; even as; like” (e.g., Eccl 1:11; 2:16; 7:11; Job 9:26; 1 Chr 14:10: 20:6; 25:8); see HALOT 839 s.v. עִם 2. When used to describe a common lot, it connotes “together with” (Gen 18:23, 25; 1 Chr 24:5; Job 3:14, 15; 30:1; Ps 26:9; 28:3; 69:29; Isa 38:11), hence “like” (Pss 73:5; 106:6; Eccl 2:16); see BDB 767–68 s.v. עִם 1.e.