Yakobus 5:6

5:6 You have condemned and murdered the righteous person, although he does not resist you. ¹ 

Yakobus 5:1

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ²  over the miseries that are coming on you.

Kisah Para Rasul 21:11-13

21:11 He came ³  to us, took ⁴  Paul’s belt, ⁵  tied ⁶  his own hands and feet with it, ⁷  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ⁸  to the Gentiles.’” 21:12 When we heard this, both we and the local people ⁹  begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking ¹⁰  my heart? For I am ready not only to be tied up, ¹¹  but even to die in Jerusalem for the name of the Lord Jesus.”

Kisah Para Rasul 4:1-3

The Arrest and Trial of Peter and John

4:1 While Peter and John ¹²  were speaking to the people, the priests and the commander ¹³  of the temple guard ¹⁴  and the Sadducees ¹⁵  came up ¹⁶  to them, 4:2 angry ¹⁷  because they were teaching the people and announcing ¹⁸  in Jesus the resurrection of the dead. 4:3 So ¹⁹  they seized ²⁰  them and put them in jail ²¹  until the next day (for it was already evening).

Kisah Para Rasul 4:26-28

4:26 The kings of the earth stood together, ²² 

and the rulers assembled together,

against the Lord and against his ²³  Christ.’ ²⁴ 

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ²⁵  your holy servant Jesus, whom you anointed, ²⁶  4:28 to do as much as your power ²⁷  and your plan ²⁸  had decided beforehand ²⁹  would happen.

Kisah Para Rasul 5:17-18

Further Trouble for the Apostles

5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees ³⁰ ), ³¹  and they were filled with jealousy. ³²  5:18 They ³³  laid hands on ³⁴  the apostles and put them in a public jail.

Kisah Para Rasul 5:26-27

5:26 Then the commander ³⁵  of the temple guard ³⁶  went with the officers ³⁷  and brought the apostles ³⁸  without the use of force ³⁹  (for they were afraid of being stoned by the people). ⁴⁰ 

5:27 When they had brought them, they stood them before the council, ⁴¹  and the high priest questioned ⁴²  them,

Kisah Para Rasul 13:50

13:50 But the Jews incited ⁴³  the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out ⁴⁴  of their region.

Kisah Para Rasul 16:19-20

16:19 But when her owners ⁴⁵  saw their hope of profit ⁴⁶  was gone, they seized ⁴⁷  Paul and Silas and dragged ⁴⁸  them into the marketplace before the authorities. 16:20 When ⁴⁹  they had brought them ⁵⁰  before the magistrates, they said, “These men are throwing our city into confusion. ⁵¹  They are ⁵²  Jews

Kisah Para Rasul 17:6

17:6 When they did not find them, they dragged ⁵³  Jason and some of the brothers before the city officials, ⁵⁴  screaming, “These people who have stirred up trouble ⁵⁵  throughout the world ⁵⁶  have come here too,

Kisah Para Rasul 18:12

Paul Before the Proconsul Gallio

18:12 Now while Gallio ⁵⁷  was proconsul ⁵⁸  of Achaia, ⁵⁹  the Jews attacked Paul together ⁶⁰  and brought him before the judgment seat, ⁶¹ 

[5:6]  ¹ tn Literally a series of verbs without connectives, “you have condemned, you have murdered…he does not resist.”

[5:1]  ² tn Or “wail”; Grk “crying aloud.”

[21:11]  ³ tn Grk “And coming.” 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. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁴ tn Grk “and taking.” 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. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁵ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ⁶ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁷ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ⁸ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[21:12]  ⁹ tn Or “the people there.”

[21:13]  ¹⁰ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ¹¹ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[4:1]  ¹² tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ¹³ tn Or “captain.”

[4:1]  ¹⁴ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ¹⁵ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ¹⁶ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:2]  ¹⁷ tn Or “greatly annoyed,” “provoked.”

[4:2]  ¹⁸ tn Or “proclaiming.”

[4:3]  ¹⁹ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ²⁰ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ²¹ tn Or “prison,” “custody.”

[4:26]  ²² tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ²³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  sn See the note on Christ in 2:31.

[4:26]  ²⁴ sn A quotation from Ps 2:1-2.

[4:27]  ²⁵ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ²⁶ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ²⁷ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ²⁸ tn Or “purpose,” “will.”

[4:28]  ²⁹ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[5:17]  ³⁰ sn See the note on Sadducees in 4:1.

[5:17]  ³¹ sn This is a parenthetical note by the author.

[5:17]  ³² sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.

[5:18]  ³³ tn Grk “jealousy, and they.” In the Greek text this is a continuation of the previous sentence, but a new sentence has been started here in the translation for stylistic reasons.

[5:18]  ³⁴ tn Or “they arrested.”

[5:26]  ³⁵ tn Or “captain.”

[5:26]  ³⁶ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ³⁷ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ³⁸ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ³⁹ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ⁴⁰ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[5:27]  ⁴¹ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ⁴² tn Or “interrogated,” “asked.”

[13:50]  ⁴³ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ⁴⁴ tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

[16:19]  ⁴⁵ tn Or “masters.”

[16:19]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[16:20]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ⁵² 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.

[17:6]  ⁵³ 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]  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’” (see also BDAG 845 s.v.).

[17:6]  ⁵⁵ 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]  ⁵⁶ 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.

[18:12]  ⁵⁷ sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ⁵⁸ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ⁵⁹ sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ⁶⁰ tn Grk “with one accord.”

[18:12]  ⁶¹ 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), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.

[18:12]  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. So this was a very public event.