Daniel 5:29

5:29 Then, on Belshazzar’s orders, ¹  Daniel was clothed in purple, a golden collar was placed around his neck, and he was proclaimed third ruler in the kingdom.

Kejadian 14:23

14:23 that I will take nothing ²  belonging to you, not even a thread or the strap of a sandal. That way you can never say, ‘It is I ³  who made Abram rich.’

Kejadian 14:2

14:2 went to war ⁴  against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). ⁵ 

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ⁶  the God of our forefathers, ⁷  has glorified ⁸  his servant ⁹  Jesus, whom you handed over and rejected ¹⁰  in the presence of Pilate after he had decided ¹¹  to release him.

Kisah Para Rasul 5:16

5:16 A crowd of people from the towns around Jerusalem ¹²  also came together, bringing the sick and those troubled by unclean spirits. ¹³  They ¹⁴  were all ¹⁵  being healed.

Kisah Para Rasul 5:26

5:26 Then the commander ¹⁶  of the temple guard ¹⁷  went with the officers ¹⁸  and brought the apostles ¹⁹  without the use of force ²⁰  (for they were afraid of being stoned by the people). ²¹ 

Kisah Para Rasul 8:20

8:20 But Peter said to him, “May your silver perish with you, ²²  because you thought you could acquire ²³  God’s gift with money!

[5:29]  ¹ tn Aram “Belshazzar spoke.”

[14:23]  ² tn The oath formula is elliptical, reading simply: “…if I take.” It is as if Abram says, “[May the Lord deal with me] if I take,” meaning, “I will surely not take.” The positive oath would add the negative adverb and be the reverse: “[God will deal with me] if I do not take,” meaning, “I certainly will.”

[14:23]  ³ tn The Hebrew text adds the independent pronoun (“I”) to the verb form for emphasis.

[14:2]  ⁴ tn Heb “made war.”

[14:2]  sn Went to war. The conflict here reflects international warfare in the Early and Middle Bronze periods. The countries operated with overlords and vassals. Kings ruled over city states, or sometimes a number of city states (i.e., nations). Due to their treaties, when one went to war, those confederate with him joined him in battle. It appears here that it is Kedorlaomer’s war, because the western city states have rebelled against him (meaning they did not send products as tribute to keep him from invading them).

[14:2]  ⁵ sn On the geographical background of vv. 1-2 see J. P. Harland, “Sodom and Gomorrah,” The Biblical Archaeologist Reader, 1:41-75; and D. N. Freedman, “The Real Story of the Ebla Tablets, Ebla and the Cities of the Plain,” BA 41 (1978): 143-64.

[3:13]  ⁶ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ⁷ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ⁸ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁹ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ¹⁰ tn Or “denied,” “disowned.”

[3:13]  ¹¹ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[5:16]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ¹³ sn Unclean spirits refers to evil spirits.

[5:16]  ¹⁴ tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.

[5:16]  ¹⁵ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[5:26]  ¹⁶ tn Or “captain.”

[5:26]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ²⁰ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ²¹ 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.

[8:20]  ²² tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.

[8:20]  ²³ tn Or “obtain.”