Kisah Para Rasul 3:16

3:16 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.

Roma 6:8-11

6:8 Now if we died with Christ, we believe that we will also live with him. 6:9 We know ⁶  that since Christ has been raised from the dead, he is never going to die ⁷  again; death no longer has mastery over him. 6:10 For the death he died, he died to sin once for all, but the life he lives, he lives to God. 6:11 So you too consider yourselves ⁸  dead to sin, but ⁹  alive to God in Christ Jesus.

[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.”

[6:9]  ⁶ tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:9]  ⁷ tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).

[6:11]  ⁸ tc ‡ Some Alexandrian and Byzantine mss (Ì^94vid א* B C 81 365 1506 1739 1881 pc) have the infinitive “to be” (εἶναι, einai) following “yourselves”. The infinitive is lacking from some mss of the Alexandrian and Western texttypes (Ì^46vid A D*^,c F G 33^vid pc). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA²⁷ includes the infinitive in brackets, indicating doubt as to its authenticity.

[6:11]  ⁹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.