Kisah Para Rasul 16:20-21

16:20 When ¹  they had brought them ²  before the magistrates, they said, “These men are throwing our city into confusion. ³  They are ⁴  Jews 16:21 and are advocating ⁵  customs that are not lawful for us to accept ⁶  or practice, ⁷  since we are ⁸  Romans.”

Kisah Para Rasul 17:6-7

17:6 When they did not find them, they dragged ⁹  Jason and some of the brothers before the city officials, ¹⁰  screaming, “These people who have stirred up trouble ¹¹  throughout the world ¹²  have come here too, 17:7 and ¹³  Jason has welcomed them as guests! They ¹⁴  are all acting against Caesar’s ¹⁵  decrees, saying there is another king named ¹⁶  Jesus!” ¹⁷ 

Kisah Para Rasul 24:5-6

24:5 For we have found ¹⁸  this man to be a troublemaker, ¹⁹  one who stirs up riots ²⁰  among all the Jews throughout the world, and a ringleader ²¹  of the sect of the Nazarenes. ²²  24:6 He ²³  even tried to desecrate ²⁴  the temple, so we arrested ²⁵  him.

Kisah Para Rasul 24:14

24:14 But I confess this to you, that I worship ²⁶  the God of our ancestors ²⁷  according to the Way (which they call a sect), believing everything that is according to the law ²⁸  and that is written in the prophets.

Lukas 2:34

2:34 Then ²⁹  Simeon blessed them and said to his mother Mary, “Listen carefully: ³⁰  This child ³¹  is destined to be the cause of the falling and rising ³²  of many in Israel and to be a sign that will be rejected. ³³ 

Lukas 2:1

The Census and the Birth of Jesus

2:1 Now ³⁴  in those days a decree ³⁵  went out from Caesar ³⁶  Augustus ³⁷  to register ³⁸  all the empire ³⁹  for taxes.

Pengkhotbah 2:12

Wisdom is Better than Folly

2:12 Next, I decided to consider ⁴⁰  wisdom, as well as foolish behavior and ideas. ⁴¹ 

For what more can the king’s successor do than what the king ⁴²  has already done?

Pengkhotbah 3:16

The Problem of Injustice and Oppression

3:16 I saw something else on earth: ⁴³ 

In the place of justice, there was wickedness,

and in the place of fairness, ⁴⁴  there was wickedness.

Pengkhotbah 4:14-16

4:14 For he came out of prison ⁴⁵  to become king,

even though he had been born poor in what would become his ⁴⁶  kingdom.

4:15 I considered all the living who walk on earth, ⁴⁷ 

as well as the successor ⁴⁸  who would arise ⁴⁹  in his place.

4:16 There is no end to all the people ⁵⁰  nor to the past generations, ⁵¹ 

yet future generations ⁵²  will not rejoice in him.

This also is profitless and like ⁵³  chasing the wind.

[16:20]  ¹ 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]  ² 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]  ³ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ⁴ 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.

[16:21]  ⁵ tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.

[16:21]  ⁶ tn Or “acknowledge.”

[16:21]  ⁷ sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).

[16:21]  ⁸ tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.

[17:6]  ⁹ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ¹⁰ 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’” (see also BDAG 845 s.v.).

[17:6]  ¹¹ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ¹² tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[17:6]  sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.

[17:7]  ¹³ tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ¹⁴ tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ¹⁵ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ¹⁶ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ¹⁷ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[24:5]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[24:6]  ²³ 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]  ²⁴ tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ²⁵ 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.

[24:14]  ²⁶ tn Or “serve.”

[24:14]  ²⁷ tn Or “forefathers”; Grk “fathers.”

[24:14]  ²⁸ 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.

[2:34]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ³⁰ tn Grk “behold.”

[2:34]  ³¹ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ³² sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

[2:34]  ³³ tn Grk “and for a sign of contradiction.”

[2:1]  ³⁴ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[2:1]  ³⁵ sn This decree was a formal decree from the Roman Senate.

[2:1]  ³⁶ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

[2:1]  ³⁷ sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.

[2:1]  ³⁸ tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).

[2:1]  sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in a.d. 6, too late for this setting. Such a census would have been a massive undertaking; it could have started under one ruler and emerged under another, to whose name it became attached. This is one possibility to explain the data. Another is that Quirinius, who became governor in Syria for the later census, may have been merely an administrator for this census. See also Luke 2:2.

[2:1]  ³⁹ tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

[2:12]  ⁴⁰ tn Heb “and I turned to see.”

[2:12]  ⁴¹ sn See 1:17 for the same expression. Throughout 2:1-11, Qoheleth evaluated the merits of merrymaking (2:1-3), accomplishing grand things (2:4-6), amassing great wealth (2:7-8), and secular acquisitions and accomplishments (2:9-10). Now, he reflects on the benefit in life in living wisely and not giving oneself over to frivolous self-indulgence.

[2:12]  ⁴² tc The Hebrew text reads עָשׂוּהוּ (’asuhu, “they have done it”; Qal perfect 3rd person masculine plural from עָשַׂה [’asah] + 3rd person masculine singular suffix). However, many medieval Hebrew mss read עָשָׂהוּ (’asahu, “he has done”; Qal perfect 3rd person masculine singular from עָשַׂה), reflected in the LXX and Syriac. The error was caused by dittography (ו, vav, written twice) or by orthographic confusion between ו and ה (hey) in הוו (confused as והוו) at the end of 2:12 and beginning of 2:13. The 3rd person masculine singular referent of עָשׂוּהוּ “what he has done” is the king, that is, Qoheleth himself. The referent (the king) has been specified in the translation for clarity.

[3:16]  ⁴³ tn Heb “under the sun.”

[3:16]  ⁴⁴ tn Or “righteousness.”

[4:14]  ⁴⁵ tn Heb “came from the house of bonds.”

[4:14]  ⁴⁶ tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the 3rd person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bÿmalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.

[4:15]  ⁴⁷ tn Heb “under the sun.”

[4:15]  ⁴⁸ tn Heb “the second youth.” It is not clear whether “the second” (הַשֵּׁנִי, hasheni) refers to the young man who succeeds the old king or a second youthful successor.

[4:15]  ⁴⁹ tn The verb עָמַד (’amad, “to stand”) may denote “to arise; to appear; to come on the scene” (e.g., Ps 106:30; Dan 8:22, 23; 11:2-4; 12:1; Ezra 2:63; Neh 7:65); cf. BDB 764 s.v. עָמַד 6.a; HALOT 840 s.v. עמד 1.a.

[4:16]  ⁵⁰ tn Heb “the people.” The term עַם (’am, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2).

[4:16]  ⁵¹ tn Heb “those who were before them.”

[4:16]  ⁵² tn Heb “those coming after.” The Hebrew term הָאַחֲרוֹנִים (ha’akharonim, “those coming after”) is derived from the preposition אַחַר (’akhar, “behind”). When used in reference to time, it refers to future generations (e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 1:11; 4:16); cf. HALOT 36 s.v. אַחַר B.3; BDB 30 s.v. אַחַר 2.b).

[4:16]  ⁵³ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.