Kisah Para Rasul 3:16
Konteks3:16 And on the basis of faith in Jesus’ 1 name, 2 his very name has made this man – whom you see and know – strong. The 3 faith that is through Jesus 4 has given him this complete health in the presence 5 of you all.
Kisah Para Rasul 4:7
Konteks4:7 After 6 making Peter and John 7 stand in their midst, they began to inquire, “By what power or by what name 8 did you do this?”
Kisah Para Rasul 9:34
Konteks9:34 Peter 9 said to him, “Aeneas, Jesus the Christ 10 heals you. Get up and make your own bed!” 11 And immediately he got up.
Kisah Para Rasul 16:18
Konteks16:18 She continued to do this for many days. But Paul became greatly annoyed, 12 and turned 13 and said to the spirit, “I command you in the name of Jesus Christ 14 to come out of her!” And it came out of her at once. 15
Kisah Para Rasul 19:13-16
Konteks19:13 But some itinerant 16 Jewish exorcists tried to invoke the name 17 of the Lord Jesus over those who were possessed by 18 evil spirits, saying, “I sternly warn 19 you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named 20 Sceva, a Jewish high priest, were doing this.) 21 19:15 But the evil spirit replied to them, 22 “I know about Jesus 23 and I am acquainted with 24 Paul, but who are you?” 25 19:16 Then the man who was possessed by 26 the evil spirit jumped on 27 them and beat them all into submission. 28 He prevailed 29 against them so that they fled from that house naked and wounded.
[3:16] 1 tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] 2 sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.
[3:16] 3 tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.
[3:16] 4 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.
[3:16] 5 tn Or “in full view.”
[4:7] 6 tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.
[4:7] 7 tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.
[4:7] 8 sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?
[9:34] 9 tn Grk “And Peter.” 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.
[9:34] 10 tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì74 א B* C Ψ 33vid Didpt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of
[9:34] tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[9:34] 11 tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.
[16:18] 12 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] 13 tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.
[16:18] 14 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[16:18] 15 tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.
[19:13] 16 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”
[19:13] 17 tn Grk “to name the name.”
[19:13] 18 tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.
[19:13] 19 sn The expression I sternly warn you means “I charge you as under oath.”
[19:14] 20 tn Grk “a certain Sceva.”
[19:14] 21 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
[19:15] 22 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
[19:15] 23 tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.
[19:15] 24 tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).
[19:15] 25 sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.
[19:16] 26 tn Grk “in whom the evil spirit was.”
[19:16] 27 tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”
[19:16] 28 tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.
[19:16] 29 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”