Kisah Para Rasul 3:6

3:6 But Peter said, “I have no silver or gold, ¹  but what I do have I give you. In the name ²  of Jesus Christ ³  the Nazarene, stand up and ⁴  walk!”

Kisah Para Rasul 7:6

7:6 But God spoke as follows: ‘Your ⁵  descendants will be foreigners ⁶  in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. ⁷ 

Kisah Para Rasul 10:37

10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: ⁸ 

Kisah Para Rasul 12:8

12:8 The angel said to him, “Fasten your belt ⁹  and put on your sandals.” Peter ¹⁰  did so. Then the angel ¹¹  said to him, “Put on your cloak ¹²  and follow me.”

Kisah Para Rasul 17:22

17:22 So Paul stood ¹³  before the Areopagus and said, “Men of Athens, I see that you are very religious ¹⁴  in all respects. ¹⁵ 

Kisah Para Rasul 20:20

20:20 You know that I did not hold back from proclaiming ¹⁶  to you anything that would be helpful, ¹⁷  and from teaching you publicly ¹⁸  and from house to house,

Kisah Para Rasul 23:19

23:19 The commanding officer ¹⁹  took him by the hand, withdrew privately, and asked, “What is it that you want ²⁰  to report to me?”

[3:6]  ¹ tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ² sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ⁴ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[7:6]  ⁵ tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

[7:6]  ⁶ tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  ⁷ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

[10:37]  ⁸ tn Or “proclaimed.”

[12:8]  ⁹ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ¹⁰ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ¹¹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ¹² tn Or “outer garment.”

[17:22]  ¹³ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ¹⁴ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ¹⁵ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[20:20]  ¹⁶ tn Or “declaring.”

[20:20]  ¹⁷ tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ¹⁸ tn Or “openly.”

[23:19]  ¹⁹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:19]  ²⁰ tn Grk “you have,” but the expression “have to report” in English could be understood to mean “must report” rather than “possess to report.” For this reason the nearly equivalent expression “want to report,” which is not subject to misunderstanding, was used in the translation.