Kisah Para Rasul 15:26

15:26 who ¹  have risked their lives ²  for the name of our Lord Jesus Christ. ³ 

Kisah Para Rasul 16:21

16:21 and are advocating ⁴  customs that are not lawful for us to accept ⁵  or practice, ⁶  since we are ⁷  Romans.”

Kisah Para Rasul 24:2

24:2 When Paul ⁸  had been summoned, Tertullus began to accuse him, ⁹  saying, “We have experienced a lengthy time ¹⁰  of peace through your rule, ¹¹  and reforms ¹²  are being made in this nation ¹³  through your foresight. ¹⁴ 

Kisah Para Rasul 26:8

26:8 Why do you people ¹⁵  think ¹⁶  it is unbelievable ¹⁷  that ¹⁸  God raises the dead?

[15:26]  ¹ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  ² tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:21]  ⁴ tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.

[16:21]  ⁵ tn Or “acknowledge.”

[16:21]  ⁶ sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).

[16:21]  ⁷ tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.

[24:2]  ⁸ tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.

[24:2]  ⁹ tn Or “began to bring charges, saying.”

[24:2]  ¹⁰ tn Grk “experienced much peace.”

[24:2]  ¹¹ tn Grk “through you” (“rule” is implied).

[24:2]  ¹² tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).

[24:2]  ¹³ tn Or “being made for this people.”

[24:2]  ¹⁴ sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).

[26:8]  ¹⁵ tn The word “people” is not in the Greek text, but has been supplied to indicate that the second person pronoun (“you”) is plural (others in addition to King Agrippa are being addressed).

[26:8]  ¹⁶ tn BDAG 568 s.v. κρίνω 3 states, “τί ἄπιστον κρίνεται παρ᾿ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable…”) has been converted to an active one to simplify the translation.

[26:8]  ¹⁷ tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredible…τί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”

[26:8]  ¹⁸ tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.