Kisah Para Rasul 2:24

2:24 But God raised him up, ¹  having released ²  him from the pains ³  of death, because it was not possible for him to be held in its power. ⁴ 

Kisah Para Rasul 7:10

7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ⁵  him ruler over Egypt and over all his household.

Kisah Para Rasul 7:34

7:34 I have certainly seen the suffering ⁶  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ⁷  Now ⁸  come, I will send you to Egypt.’ ⁹ 

Kisah Para Rasul 12:11

12:11 When ¹⁰  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ¹¹  me from the hand ¹²  of Herod ¹³  and from everything the Jewish people ¹⁴  were expecting to happen.”

Kisah Para Rasul 26:17

26:17 I will rescue ¹⁵  you from your own people ¹⁶  and from the Gentiles, to whom ¹⁷  I am sending you

Kisah Para Rasul 26:26

26:26 For the king knows about these things, and I am speaking freely ¹⁸  to him, ¹⁹  because I cannot believe ²⁰  that any of these things has escaped his notice, ²¹  for this was not done in a corner. ²² 

Kisah Para Rasul 27:42

27:42 Now the soldiers’ plan was to kill the prisoners ²³  so that none of them would escape by swimming away. ²⁴ 

Kisah Para Rasul 28:4

28:4 When the local people ²⁵  saw the creature hanging from Paul’s ²⁶  hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself ²⁷  has not allowed him to live!” ²⁸ 

[2:24]  ¹ tn Grk “Whom God raised up.”

[2:24]  ² tn Or “having freed.”

[2:24]  ³ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ⁴ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[7:10]  ⁵ tn Or “appointed.” See Gen 41:41-43.

[7:34]  ⁶ tn Or “mistreatment.”

[7:34]  ⁷ tn Or “to set them free.”

[7:34]  ⁸ tn Grk “And now.” 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.

[7:34]  ⁹ sn A quotation from Exod 3:7-8, 10.

[12:11]  ¹⁰ tn Grk “And when.” 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.

[12:11]  ¹¹ tn Or “delivered.”

[12:11]  ¹² sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ¹³ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ¹⁴ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[26:17]  ¹⁵ tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.

[26:17]  ¹⁶ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ¹⁷ tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[26:26]  ¹⁸ tn BDAG 782 s.v. παρρησιάζομαι 1 states, “speak freely, openly, fearlessly…likew. in the ptc. w. a verb of saying foll.…παρρησιασάμενοι εἶπαν 13:46. – 26:26.” This could refer to boldness in speaking here.

[26:26]  ¹⁹ tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26]  ²⁰ tn Grk “I cannot convince myself.” BDAG 792 s.v. πείθω 3.a states, “οὐ πείθομαι w. acc. and inf. I cannot believe Ac 26:26” (see also BDAG 586 s.v. λανθάνω).

[26:26]  ²¹ tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”

[26:26]  ²² tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.

[27:42]  ²³ sn The soldiers’ plan was to kill the prisoners. The issue here was not cruelty, but that the soldiers would be legally responsible if any prisoners escaped and would suffer punishment themselves. So they were planning to do this as an act of self-preservation. See Acts 16:27 for a similar incident.

[27:42]  ²⁴ tn The participle ἐκκολυμβήσας (ekkolumbhsa") has been taken instrumentally.

[28:4]  ²⁵ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:4]  ²⁶ tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.

[28:4]  ²⁷ tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.

[28:4]  ²⁸ sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.