Mazmur 35:1--36:12
KonteksBy David.
35:1 O Lord, fight 2 those who fight with me!
Attack those who attack me!
35:2 Grab your small shield and large shield, 3
and rise up to help me!
35:3 Use your spear and lance 4 against 5 those who chase me!
Assure me with these words: 6 “I am your deliverer!”
35:4 May those who seek my life be embarrassed and humiliated!
May those who plan to harm me be turned back and ashamed! 7
35:5 May they be 8 like wind-driven chaff,
as the Lord’s angel 9 attacks them! 10
35:6 May their path be 11 dark and slippery,
as the Lord’s angel chases them!
35:7 I did not harm them, but they hid a net to catch me
and dug a pit to trap me. 12
35:8 Let destruction take them by surprise! 13
Let the net they hid catch them!
Let them fall into destruction! 14
35:9 Then I will rejoice in the Lord
and be happy because of his deliverance. 15
35:10 With all my strength I will say, 16
“O Lord, who can compare to you?
You rescue 17 the oppressed from those who try to overpower them; 18
the oppressed and needy from those who try to rob them.” 19
35:11 Violent men perjure themselves, 20
and falsely accuse me. 21
35:12 They repay me evil for the good I have done; 22
I am overwhelmed with sorrow. 23
35:13 When they were sick, I wore sackcloth, 24
and refrained from eating food. 25
(If I am lying, may my prayers go unanswered!) 26
35:14 I mourned for them as I would for a friend or my brother. 27
I bowed down 28 in sorrow as if I were mourning for my mother. 29
35:15 But when I stumbled, they rejoiced and gathered together;
they gathered together to ambush me. 30
They tore at me without stopping to rest. 31
35:16 When I tripped, they taunted me relentlessly, 32
and tried to bite me. 33
35:17 O Lord, how long are you going to just stand there and watch this? 34
Rescue 35 me 36 from their destructive attacks;
guard my life 37 from the young lions!
35:18 Then I will give you thanks in the great assembly; 38
I will praise you before a large crowd of people! 39
35:19 Do not let those who are my enemies for no reason 40 gloat 41 over me!
Do not let those who hate me without cause carry out their wicked schemes! 42
35:20 For they do not try to make peace with others, 43
but plan ways to deceive those who are unsuspecting. 44
35:21 They are ready to devour me; 45
they say, “Aha! Aha! We’ve got you!” 46
35:22 But you take notice, 47 Lord!
O Lord, do not remain far away from me!
35:23 Rouse yourself, wake up 48 and vindicate me! 49
My God and Lord, defend my just cause! 50
35:24 Vindicate me by your justice, O Lord my God!
Do not let them gloat 51 over me!
35:25 Do not let them say to themselves, 52 “Aha! We have what we wanted!” 53
Do not let them say, “We have devoured him!”
35:26 May those who want to harm me be totally embarrassed and ashamed! 54
May those who arrogantly taunt me be covered with shame and humiliation! 55
35:27 May those who desire my vindication shout for joy and rejoice!
May they continually say, 56 “May the Lord be praised, 57 for he wants his servant to be secure.” 58
35:28 Then I will tell others about your justice, 59
and praise you all day long. 60
For the music director; written by the Lord’s servant, David; an oracle. 62
36:1 An evil man is rebellious to the core. 63
He does not fear God, 64
36:2 for he is too proud
to recognize and give up his sin. 65
36:3 The words he speaks are sinful and deceitful;
he does not care about doing what is wise and right. 66
36:4 He plans ways to sin while he lies in bed;
he is committed to a sinful lifestyle; 67
he does not reject what is evil. 68
36:5 O Lord, your loyal love reaches to the sky; 69
your faithfulness to the clouds. 70
36:6 Your justice is like the highest mountains, 71
your fairness like the deepest sea;
you preserve 72 mankind and the animal kingdom. 73
36:7 How precious 74 is your loyal love, O God!
The human race finds shelter under your wings. 75
36:8 They are filled with food from your house,
and you allow them to drink from the river of your delicacies.
36:9 For you are the one who gives
and sustains life. 76
36:10 Extend 77 your loyal love to your faithful followers, 78
and vindicate 79 the morally upright! 80
36:11 Do not let arrogant men overtake me,
or let evil men make me homeless! 81
36:12 I can see the evildoers! They have fallen! 82
They have been knocked down and are unable to get up! 83
Kisah Para Rasul 25:1-27
Konteks25:1 Now 84 three days after Festus 85 arrived in the province, he went up to Jerusalem 86 from Caesarea. 87 25:2 So the chief priests and the most prominent men 88 of the Jews brought formal charges 89 against Paul to him. 25:3 Requesting him to do them a favor against Paul, 90 they urged Festus 91 to summon him to Jerusalem, planning an ambush 92 to kill him along the way. 25:4 Then Festus 93 replied that Paul was being kept at Caesarea, 94 and he himself intended to go there 95 shortly. 25:5 “So,” he said, “let your leaders 96 go down there 97 with me, and if this man has done anything wrong, 98 they may bring charges 99 against him.”
25:6 After Festus 100 had stayed 101 not more than eight or ten days among them, he went down to Caesarea, 102 and the next day he sat 103 on the judgment seat 104 and ordered Paul to be brought. 25:7 When he arrived, the Jews who had come down from Jerusalem stood around him, 105 bringing many serious 106 charges that they were not able to prove. 107 25:8 Paul said in his defense, 108 “I have committed no offense 109 against the Jewish law 110 or against the temple or against Caesar.” 111 25:9 But Festus, 112 wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried 113 before me there on these charges?” 114 25:10 Paul replied, 115 “I am standing before Caesar’s 116 judgment seat, 117 where I should be tried. 118 I have done nothing wrong 119 to the Jews, as you also know very well. 120 25:11 If then I am in the wrong 121 and have done anything that deserves death, I am not trying to escape dying, 122 but if not one of their charges against me is true, 123 no one can hand me over to them. 124 I appeal to Caesar!” 125 25:12 Then, after conferring with his council, 126 Festus 127 replied, “You have appealed to Caesar; 128 to Caesar 129 you will go!” 130
25:13 After several days had passed, King Agrippa 131 and Bernice arrived at Caesarea 132 to pay their respects 133 to Festus. 134 25:14 While 135 they were staying there many days, Festus 136 explained Paul’s case to the king to get his opinion, 137 saying, “There is a man left here as a prisoner by Felix. 25:15 When I was in Jerusalem, 138 the chief priests and the elders of the Jews informed 139 me about him, 140 asking for a sentence of condemnation 141 against him. 25:16 I answered them 142 that it was not the custom of the Romans to hand over anyone 143 before the accused had met his accusers face to face 144 and had been given 145 an opportunity to make a defense against the accusation. 146 25:17 So after they came back here with me, 147 I did not postpone the case, 148 but the next day I sat 149 on the judgment seat 150 and ordered the man to be brought. 25:18 When his accusers stood up, they did not charge 151 him with any of the evil deeds I had suspected. 152 25:19 Rather they had several points of disagreement 153 with him about their own religion 154 and about a man named Jesus 155 who was dead, whom Paul claimed 156 to be alive. 25:20 Because I was at a loss 157 how I could investigate these matters, 158 I asked if he were willing to go to Jerusalem and be tried 159 there on these charges. 160 25:21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor, 161 I ordered him to be kept under guard until I could send him to Caesar.” 162 25:22 Agrippa 163 said to Festus, 164 “I would also like to hear the man myself.” “Tomorrow,” he replied, 165 “you will hear him.”
25:23 So the next day Agrippa 166 and Bernice came with great pomp 167 and entered the audience hall, 168 along with the senior military officers 169 and the prominent men of the city. When Festus 170 gave the order, 171 Paul was brought in. 25:24 Then Festus 172 said, “King Agrippa, 173 and all you who are present here with us, you see this man about whom the entire Jewish populace 174 petitioned 175 me both in Jerusalem 176 and here, 177 shouting loudly 178 that he ought not to live any longer. 25:25 But I found that he had done nothing that deserved death, 179 and when he appealed 180 to His Majesty the Emperor, 181 I decided to send him. 182 25:26 But I have nothing definite 183 to write to my lord 184 about him. 185 Therefore I have brought him before you all, and especially before you, King Agrippa, 186 so that after this preliminary hearing 187 I may have something to write. 25:27 For it seems unreasonable to me to send a prisoner without clearly indicating 188 the charges against him.”
[35:1] 1 sn Psalm 35. The author, who faces ruthless enemies who seek his life for no reason, begs the Lord to fight his battles for him and to vindicate him by annihilating his adversaries.
[35:2] 3 tn Two different types of shields are mentioned here. See also Ezek 38:4. Many modern translations render the first term (translated here “small shield”) as “buckler” (cf. NASB “buckler and shield”; the order is often reversed in the translation, apparently for stylistic reasons: cf. NEB, NIV, NRSV “shield and buckler”). The English term “buckler,” referring to a small round shield held on the arm to protect the upper body, is unfamiliar to many modern readers, so the term “small shield” was used in the present translation for clarity.
[35:3] 4 tn Or “javelin.” On the meaning of this word, which occurs only here in the Hebrew Bible, see M. Dahood, Psalms (AB), 1:210-11.
[35:3] 5 tn Heb “draw out spear and lance to meet.”
[35:3] 6 tn Heb “say to me,” or “say to my soul.”
[35:4] 7 tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist is calling judgment down on his enemies. See also the distinct jussive form in v. 6.
[35:5] 8 tn The prefixed verbal form is taken as a jussive. See v. 4.
[35:5] 9 sn See the mention of the
[35:5] 10 tn Heb “as the
[35:6] 11 tn The prefixed verbal form is distinctly jussive, indicating this is a prayer.
[35:7] 12 tc Heb “for without cause they hid for me a pit of their net, without cause they dug for my life.” It appears that the words “pit” and “net” have been transposed. “Net” goes with the verb “hid” in the first line (see v. 8, as well as Pss 9:15; 31:4), while “pit” goes with the verb “dug” in the second line (see Ps 7:15).
[35:8] 13 tn Heb “let destruction [which] he does not know come to him.” The singular is used of the enemy in v. 8, probably in a representative or collective sense. The psalmist has more than one enemy, as vv. 1-7 make clear.
[35:8] 14 tn The psalmist’s prayer for his enemies’ demise continues. See vv. 4-6.
[35:9] 15 tn Heb “then my soul will rejoice in the
[35:10] 16 tn Heb “all my bones will say.”
[35:10] 17 tn Heb “[the one who] rescues.” The substantival participle in the Hebrew text characterizes God as one who typically rescues the oppressed.
[35:10] 18 tn Heb “from [the one who is] too strong for him.” The singular forms are used in a representative sense. The typical oppressed individual and typical oppressor are in view.
[35:10] 19 tn Heb “the oppressed [one] and needy [one] from [the one who] robs him.” As in the previous line, the singular forms are used in a representative sense.
[35:11] 20 tn Heb “witnesses of violence rise up.”
[35:11] 21 tn Heb “[that] which I do not know they ask me.”
[35:12] 22 tn Heb “they repay me evil instead of good.”
[35:12] 23 tn Heb “[there is] bereavement to my soul.”
[35:13] 24 tn Heb “as for me, when they were sick, my clothing was sackcloth.” Sackcloth was worn by mourners. When the psalmist’s enemies were sick, he was sorry for their misfortune and mourned for them.
[35:13] 25 sn Fasting was also a practice of mourners. By refraining from normal activities, such as eating food, the mourner demonstrated the sincerity of his sorrow.
[35:13] 26 tn Heb “and my prayer upon my chest will return.” One could translate, “but my prayer was returning upon my chest,” but the use of the imperfect verbal form sets this line apart from the preceding and following lines (vv. 13a, 14), which use the perfect to describe the psalmist’s past actions.
[35:14] 27 tn Heb “like a friend, like a brother to me I walked about.”
[35:14] 28 sn I bowed down. Bowing down was a posture for mourning. See Ps 38:6.
[35:14] 29 tn Heb “like mourning for a mother [in] sorrow I bowed down.”
[35:15] 30 tn Heb “they gathered together against me, stricken [ones], and I did not know.” The Hebrew form נֵכִים (nekhim, “stricken ones” ?) is problematic. Some suggest an emendation to נָכְרִים[כְ] (kÿnokhÿrim, “foreigners”) or “like foreigners,” which would fit with what follows, “[like] foreigners that I do not recognize.” Perhaps the form should be read as a Qal active participle, נֹכִים (nokhim, “ones who strike”) from the verbal root נָכָה (nakhah, “to strike”). The Qal of this verb is unattested in biblical Hebrew, but the peal (basic) stem appears in Old Aramaic (J. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 114; DNWSI 1:730.) In this case one might translate, “attackers gathered together against me though I was not aware of it” (cf. NASB “smiters”; NEB, NRSV “ruffians”; NIV “attackers”).
[35:15] 31 tn Heb “they tore and did not keep quiet.” By using the verb “tear,” the psalmist likens his enemies to a wild animal (see Hos 13:8). In v. 17 he compares them to hungry young lions.
[35:16] 32 tc The MT reads “as profane [ones] of mockers of food,” which is nonsensical. The present translation assumes (1) an emendation of בְּחַנְפֵי (bÿkhanfey, “as profane men”) to בְּחַנְפִי (bekhanfiy, “when I tripped”; preposition + Qal infinitive construct from II חָנַף [“limp”] + first common singular pronominal suffix) and (2) an emendation of לַעֲגֵי מָעוֹג (la’agey ma’og, “mockers of food”) to עָגוּ[ם]לַעְגָּ (la’gam ’agu, “[with] taunting they taunted”; masculine plural noun with enclitic mem + Qal perfect third common plural from לַּעַג [la’ag, “taunt”]).
[35:16] 33 tn Heb “gnashing at me with their teeth.” The infinitive absolute adds a complementary action – they gnashed with their teeth as they taunted.
[35:17] 34 tn Heb “O Lord, how long will you see?”
[35:17] 35 tn Heb “bring back, restore.”
[35:17] 37 tn Heb “my only one.” The psalmist may mean that his life is precious, or that he feels isolated and alone (see Ps 22:20). The verb “guard” is supplied in the translation, because the verb “rescue” is understood by ellipsis (see the previous line).
[35:18] 38 sn The great assembly is also mentioned in Ps 22:25.
[35:18] 39 tn Heb “among numerous people.”
[35:19] 40 tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Ps 38:19).
[35:19] 42 tn Heb “[do not let] those who hate me without cause pinch [i.e., wink] an eye.” The negative particle is understood in the second line by ellipsis (see the preceding line). In the Book of Proverbs “winking an eye” is associated with deceit and trickery (see 6:13; 10:10; 16:30).
[35:20] 43 tn Heb “for they do not speak peace.”
[35:20] 44 tn Heb “but against the quiet ones of the land words of deceit they plan.” The imperfect verbal forms in v. 20 highlight their characteristic behavior.
[35:21] 45 tn Heb “and they cause their mouth to be wide against me.” The prefixed verbal form with vav (ו) consecutive here carries on the generalizing mood of the previous verse. For other examples of this use of the prefixed verbal form with vav consecutive, see GKC 329 §111.t.
[35:21] 46 tn Heb “our eye sees.” Apparently this is an idiom meaning to “look in triumph” or “gloat over” (see Ps 54:7).
[35:22] 47 tn Heb “you see, O
[35:23] 48 sn Though he is confident that the Lord is aware of his situation (see v. 22a), the psalmist compares the Lord’s inactivity to sleep and urges him to wake up.
[35:23] 49 tn Heb “for my justice.”
[35:23] 50 tn Heb “for my cause.”
[35:25] 52 tn Heb “in their heart[s].”
[35:25] 53 tn Heb “Aha! Our desire!” The “desire” of the psalmist’s enemies is to triumph over him.
[35:26] 54 tn Heb “may they be embarrassed and ashamed together, the ones who rejoice over my harm.”
[35:26] 55 tn Heb “may they be clothed with shame and humiliation, the ones who magnify [themselves] against me.” The prefixed verbal forms in v. 26 are understood as jussives (see vv. 24b-25, where the negative particle אַל (’al) appears before the prefixed verbal forms, indicating they are jussives). The psalmist is calling down judgment on his enemies.
[35:27] 56 tn The prefixed verbal forms in v. 27a are understood as jussives (see vv. 24b-26).
[35:27] 57 tn The prefixed verbal form is taken as a jussive, “may the
[35:27] 58 tn Heb “the one who desires the peace of his servant.”
[35:28] 59 tn Heb “and my tongue will proclaim your justice.”
[35:28] 60 tn Heb “all the day your praise.” The verb “proclaim” is understood by ellipsis in the second line (see the previous line).
[36:1] 61 sn Psalm 36. Though evil men plan to harm others, the psalmist is confident that the Lord is the just ruler of the earth who gives and sustains all life. He prays for divine blessing and protection and anticipates God’s judgment of the wicked.
[36:1] 62 tn In the Hebrew text the word נאם (“oracle”) appears at the beginning of the next verse (v. 2 in the Hebrew text because the superscription is considered v. 1). The resulting reading, “an oracle of rebellion for the wicked [is] in the midst of my heart” (cf. NIV) apparently means that the psalm, which foresees the downfall of the wicked, is a prophetic oracle about the rebellion of the wicked which emerges from the soul of the psalmist. One could translate, “Here is a poem written as I reflected on the rebellious character of evil men.” Another option, followed in the translation above, is to attach נאם (nÿ’um, “oracle”) with the superscription. For another example of a Davidic poem being labeled an “oracle,” see 2 Sam 23:1.
[36:1] 63 tn Heb “[the] rebellion of an evil man [is] in the midst of my heart.” The translation assumes a reading “in the midst of his heart” (i.e., “to the core”) instead of “in the midst of my heart,” a change which finds support in a a few medieval Hebrew
[36:1] 64 tn Heb “there is no dread of God before his eyes.” The phrase “dread of God” refers here to a healthy respect for God which recognizes that he will punish evil behavior.
[36:2] 65 tn Heb “for it causes to be smooth to him in his eyes to find his sin to hate.” The meaning of the Hebrew text is unclear. Perhaps the point is this: His rebellious attitude makes him reject any notion that God will hold him accountable. His attitude also prevents him from recognizing and repudiating his sinful ways.
[36:3] 66 tn Heb “he ceases to exhibit wisdom to do good.” The Hiphil forms are exhibitive, indicating the outward expression of an inner attitude.
[36:4] 67 tn Heb “he takes a stand in a way [that is] not good.” The word “way” here refers metaphorically to behavior or life style.
[36:4] 68 tn The three imperfect verbal forms in v. 4 highlight the characteristic behavior of the typical evildoer.
[36:5] 69 tn Heb “[is] in the heavens.”
[36:5] 70 sn The Lord’s loyal love/faithfulness is almost limitless. He is loyal and faithful to his creation and blesses mankind and the animal kingdom with physical life and sustenance (vv. 6-9).
[36:6] 71 tn Heb “mountains of God.” The divine name אֵל (’el, “God”) is here used in an idiomatic manner to indicate the superlative.
[36:6] 73 sn God’s justice/fairness is firm and reliable like the highest mountains and as abundant as the water in the deepest sea. The psalmist uses a legal metaphor to describe God’s preservation of his creation. Like a just judge who vindicates the innocent, God protects his creation from destructive forces.
[36:7] 75 tn Heb “and the sons of man in the shadow of your wings find shelter.” The preservation of physical life is in view, as the next verse makes clear.
[36:9] 76 tn Heb “for with you is the fountain of life, in your light we see light.” Water (note “fountain”) and light are here metaphors for life.
[36:10] 77 tn Heb “draw out to full length.”
[36:10] 78 tn Heb “to those who know you.” The Hebrew verb יָדַע (yada’, “know”) is used here of those who “know” the
[36:10] 79 tn Heb “and your justice to.” The verb “extend” is understood by ellipsis in the second line (see the previous line).
[36:10] 80 tn Heb “the pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 64:10; 94:15; 97:11).
[36:11] 81 tn Heb “let not a foot of pride come to me, and let not the hand of the evil ones cause me to wander as a fugitive.”
[36:12] 82 tn Heb “there the workers of wickedness have fallen.” The adverb שָׁם (sham, “there”) is used here for dramatic effect, as the psalmist envisions the evildoers lying fallen at a spot that is vivid in his imagination (BDB 1027 s.v.).
[36:12] 83 tn The psalmist uses perfect verbal forms in v. 12 to describe the demise of the wicked as if it has already taken place.
[25:1] 84 tn BDAG 736-37 s.v. οὖν 2.b states, “οὖν serves to indicate a transition to someth. new…now, then, well…Ac 25:1.”
[25:1] 85 sn See the note on Porcius Festus in 24:27.
[25:1] 86 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[25:1] 87 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of 65 mi (just over 100 km).
[25:1] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[25:2] 88 tn BDAG 893-94 s.v. πρῶτος 2.a.β has “οἱ πρῶτοι the most prominent men, the leading men w. gen. of the place…or of a group…οἱ πρ. τοῦ λαοῦ…Lk 19:47; cp. Ac 25:2; 28:17.”
[25:2] 89 tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”
[25:2] sn Note how quickly the Jewish leadership went after Paul: They brought formal charges against him within three days of Festus’ arrival in the province.
[25:3] 90 tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.
[25:3] 91 tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.
[25:3] 92 sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.
[25:4] 93 sn See the note on Porcius Festus in 24:27.
[25:4] 94 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
[25:4] 95 tn The word “there” is not in the Greek text but is implied.
[25:5] 96 tn Grk “let those who are influential among you” (i.e., the powerful).
[25:5] 97 tn The word “there” is not in the Greek text, but is implied.
[25:5] 98 tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).
[25:5] 99 tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.”
[25:6] 100 tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.
[25:6] 101 tn Grk “Having stayed.” The participle διατρίψας (diatriya") has been taken temporally.
[25:6] 102 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
[25:6] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[25:6] 103 tn Grk “sitting down…he ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[25:6] 104 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 bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.
[25:6] 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.
[25:7] 105 tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”
[25:7] 106 tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).
[25:7] 107 tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).
[25:8] 108 tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”
[25:8] 109 tn Grk “I have sinned…in nothing.”
[25:8] 110 tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.
[25:8] sn The Jewish law refers to the law of Moses.
[25:8] 111 tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).
[25:8] sn Paul’s threefold claim to be innocent with respect to the law…the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6-7). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge.
[25:9] 112 sn See the note on Porcius Festus in 24:27.
[25:9] 113 tn Or “stand trial.”
[25:9] 114 tn Grk “concerning these things.”
[25:10] 116 tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).
[25:10] 117 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] 118 tn That is, tried by an imperial representative and subject to Roman law.
[25:10] 119 sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.
[25:10] 120 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.”
[25:11] 121 tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”
[25:11] 122 tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cp. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apoqanein).
[25:11] 123 tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.
[25:11] 124 sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.
[25:11] 125 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[25:11] sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen’s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.
[25:12] 126 tn That is, with his advisers.
[25:12] 127 sn See the note on Porcius Festus in 24:27.
[25:12] 128 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[25:12] 129 tn Or “to the emperor.”
[25:12] 130 sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.
[25:13] 131 sn King Agrippa was Herod Agrippa II (
[25:13] 132 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
[25:13] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[25:13] 133 tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”
[25:13] 134 sn See the note on Porcius Festus in 24:27.
[25:14] 135 tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long as…Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”
[25:14] 136 sn See the note on Porcius Festus in 24:27.
[25:14] 137 tn Grk “Festus laid Paul’s case before the king for consideration.” BDAG 74 s.v. ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, declare, communicate, refer w. the added idea that the pers. to whom a thing is ref. is asked for his opinion lay someth. before someone for consideration…Ac 25:14.”
[25:15] 138 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[25:15] 139 tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges…ἐ. περί τινος concerning someone 25:15.”
[25:15] 140 tn Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri Jou] occurs in the Greek text).
[25:15] 141 tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”
[25:16] 142 tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.
[25:16] sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.
[25:16] 143 tn Grk “any man.” This is a generic use of ἄνθρωπος (anqrwpos).
[25:16] 144 tn Or “has met his accusers in person.”
[25:16] 145 tn Grk “and receives.”
[25:16] 146 tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklhma) as “(a technical, legal term) a formal indictment or accusation brought against someone – ‘indictment, accusation, case.’ …‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”
[25:17] 147 tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”
[25:17] 148 tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.
[25:17] 149 tn Grk “sitting…I ordered.” The participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[25:17] 150 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.
[25:17] 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.
[25:18] 151 tn Grk “they brought no charge of any of the evil deeds.” BDAG 31 s.v. αἰτία 3.b has “αἰτίαν φέρειν…bring an accusation Ac 25:18.” Since κατήγοροι (kathgoroi, “accusers”) in the previous clause is somewhat redundant with this, “charge” was used instead.
[25:18] 152 tn Or “I was expecting.”
[25:19] 153 tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”
[25:19] 154 tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.
[25:19] sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.
[25:19] 155 tn Grk “a certain Jesus.”
[25:20] 157 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] 158 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.’”
[25:20] 159 tn Or “stand trial.”
[25:20] 160 tn Grk “on these things.”
[25:21] 161 tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”
[25:21] 162 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[25:22] 163 sn See the note on King Agrippa in 25:13.
[25:22] 164 sn See the note on Porcius Festus in 24:27.
[25:23] 166 sn See the note on King Agrippa in 25:13.
[25:23] 167 tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).
[25:23] sn Agrippa and Bernice came with great pomp. The “royals” were getting their look at Paul. Everyone who was anyone would have been there.
[25:23] 168 tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a “spectacle” to the world (1 Cor 4:8-13).
[25:23] 169 tn Grk “the chiliarchs” (officers in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
[25:23] 170 sn See the note on Porcius Festus in 24:27.
[25:23] 171 tn Grk “and Festus ordering, Paul was brought in.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated. The participle κελεύσαντος (keleusanto") has been taken temporally.
[25:24] 172 sn See the note on Porcius Festus in 24:27.
[25:24] 173 sn See the note on King Agrippa in 25:13.
[25:24] 174 tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, population…τὸ πλῆθος the populace…ἅπαν τὸ πλ. τῶν ᾿Ιουδαίων Ac 25:24.” However, the actions of the leadership are seen by Luke as representing the actions of the entire nation, so the remark is not inaccurate.
[25:24] 175 tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).
[25:24] 176 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[25:24] 177 sn Here means “here in Caesarea.”
[25:24] 178 tn Or “screaming.”
[25:25] 179 sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).
[25:25] 180 tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”
[25:25] 181 tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).”
[25:25] 182 tn The word “him” 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.
[25:26] 183 sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.
[25:26] 184 sn To my lord means “to His Majesty the Emperor.”
[25:26] 185 tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.
[25:26] 186 sn See the note on King Agrippa in 25:13.
[25:26] 187 tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.
[25:27] 188 tn L&N 33.153 s.v. σημαίνω, “to cause something to be both specific and clear – ‘to indicate clearly, to make clear’… ‘for it seems unreasonable to me to send a prisoner without clearly indicating the charges against him’ Ac 25:27.”
[25:27] sn Without clearly indicating the charges against him. Again the point is made by Festus himself that there is difficulty even in articulating a charge against Paul.
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