Kisah Para Rasul 7:8

7:8 Then God ¹  gave Abraham ²  the covenant ³  of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, ⁴  and Isaac became the father of ⁵  Jacob, and Jacob of the twelve patriarchs. ⁶ 

Kisah Para Rasul 14:3

14:3 So they stayed there ⁷  for a considerable time, speaking out courageously for the Lord, who testified ⁸  to the message ⁹  of his grace, granting miraculous signs ¹⁰  and wonders to be performed through their hands.

Kisah Para Rasul 14:17

14:17 yet he did not leave himself without a witness by doing good, ¹¹  by giving you rain from heaven ¹²  and fruitful seasons, satisfying you ¹³  with food and your hearts with joy.” ¹⁴ 

Kisah Para Rasul 16:18

16:18 She continued to do this for many days. But Paul became greatly annoyed, ¹⁵  and turned ¹⁶  and said to the spirit, “I command you in the name of Jesus Christ ¹⁷  to come out of her!” And it came out of her at once. ¹⁸ 

[7:8]  ¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:8]  ² tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

[7:8]  ³ sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.

[7:8]  ⁴ tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.

[7:8]  ⁵ tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.

[7:8]  ⁶ sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).

[14:3]  ⁷ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ⁸ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ⁹ tn Grk “word.”

[14:3]  ¹⁰ tn Here the context indicates the miraculous nature of the signs mentioned.

[14:17]  ¹¹ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ¹² tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ¹³ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ¹⁴ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[16:18]  ¹⁵ tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ¹⁶ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ¹⁸ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.