Kisah Para Rasul 24:27

24:27 After two years ¹  had passed, Porcius Festus ²  succeeded Felix, ³  and because he wanted to do the Jews a favor, Felix left Paul in prison. ⁴ 

Kisah Para Rasul 1:21

1:21 Thus one of the men ⁵  who have accompanied us during all the time the Lord Jesus associated with ⁶  us,

Kisah Para Rasul 1:25

1:25 to assume the task ⁷  of this service ⁸  and apostleship from which Judas turned aside ⁹  to go to his own place.” ¹⁰ 

Kisah Para Rasul 12:4

12:4 When he had seized him, he put him in prison, handing him over to four squads ¹¹  of soldiers to guard him. Herod ¹²  planned ¹³  to bring him out for public trial ¹⁴  after the Passover.

Kisah Para Rasul 2:46

2:46 Every day ¹⁵  they continued to gather together by common consent in the temple courts, ¹⁶  breaking bread from ¹⁷  house to house, sharing their food with glad ¹⁸  and humble hearts, ¹⁹ 

Kisah Para Rasul 3:24

3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ²⁰  these days.

Kisah Para Rasul 1:24

1:24 Then they prayed, ²¹  “Lord, you know the hearts of all. Show us which one of these two you have chosen

Kisah Para Rasul 18:17

18:17 So they all seized Sosthenes, the president of the synagogue, ²²  and began to beat ²³  him in front of the judgment seat. ²⁴  Yet none of these things were of any concern ²⁵  to Gallio.

[24:27]  ¹ tn Grk “After a two-year period.”

[24:27]  ² sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in a.d. 57 or 58, and Festus was appointed to his vacant office in a.d. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-188]; J. W. 2.14.1 [2.271-272]), his administration was better than that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: He was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul’s guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.

[24:27]  ³ tn Grk “Felix received as successor Porcius Festus.”

[24:27]  sn See the note on Felix in 23:26.

[24:27]  ⁴ tn Grk “left Paul imprisoned.”

[24:27]  sn Felix left Paul in prison. Luke makes the point that politics got in the way of justice here; keeping Paul in prison was a political favor to the Jews.

[1:21]  ⁵ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ⁶ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[1:25]  ⁷ tn Grk “to take the place.”

[1:25]  ⁸ tn Or “of this ministry.”

[1:25]  ⁹ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ¹⁰ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.

[12:4]  ¹¹ sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ¹² tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ¹³ tn Or “intended”; Grk “wanted.”

[12:4]  ¹⁴ tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[2:46]  ¹⁵ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ¹⁶ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ¹⁷ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ¹⁸ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ¹⁹ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[3:24]  ²⁰ tn Or “proclaimed.”

[3:24]  sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.

[1:24]  ²¹ tn Grk “And praying, they said.” 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.

[18:17]  ²² tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  sn See the note on synagogue in 6:9.

[18:17]  ²³ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ²⁴ sn See the note on the term judgment seat in 18:12.

[18:17]  ²⁵ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:17]  sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.