Daniel 5:18

5:18 As for you, O king, the most high God bestowed on your father Nebuchadnezzar a kingdom, greatness, honor, and majesty. ¹ 

Mazmur 119:46

119:46 I will speak ²  about your regulations before kings

and not be ashamed.

Matius 14:4

14:4 because John had repeatedly told ³  him, “It is not lawful for you to have her.” ⁴ 

Kisah Para Rasul 4:8-13

4:8 Then Peter, filled with the Holy Spirit, ⁵  replied, ⁶  “Rulers of the people and elders, ⁷  4:9 if ⁸  we are being examined ⁹  today for a good deed ¹⁰  done to a sick man – by what means this man was healed ¹¹  – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ¹²  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ¹³  is the stone that was rejected by you, ¹⁴  the builders, that has become the cornerstone. ¹⁵  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ¹⁶  by which we must ¹⁷  be saved.”

4:13 When they saw the boldness ¹⁸  of Peter and John, and discovered ¹⁹  that they were uneducated ²⁰  and ordinary ²¹  men, they were amazed and recognized these men had been with Jesus.

[5:18]  ¹ tn Or “royal greatness and majestic honor,” if the four terms are understood as a double hendiadys.

[119:46]  ² tn The series of four cohortatives with prefixed vav (ו) conjunctive in vv. 46-48 list further consequences of the anticipated positive divine response to the request made in v. 43.

[14:4]  ³ tn The imperfect tense verb is here rendered with an iterative force.

[14:4]  ⁴ sn This marriage of Herod to his brother Philip’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.

[4:8]  ⁵ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ⁶ tn Grk “Spirit, said to them.”

[4:8]  ⁷ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[4:9]  ⁸ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ⁹ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ¹⁰ tn Or “for an act of kindness.”

[4:9]  ¹¹ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:10]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ¹³ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ¹⁴ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ¹⁵ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ¹⁶ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ¹⁷ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:13]  ¹⁸ tn Or “courage.”

[4:13]  ¹⁹ tn Or “and found out.”

[4:13]  ²⁰ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ²¹ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.