Kisah Para Rasul 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ¹  by which we must ²  be saved.”

Kisah Para Rasul 7:38

7:38 This is the man who was in the congregation ³  in the wilderness ⁴  with the angel who spoke to him at Mount Sinai, and with our ancestors, ⁵  and he ⁶  received living oracles ⁷  to give to you. ⁸ 

Kisah Para Rasul 9:27

9:27 But Barnabas took ⁹  Saul, ¹⁰  brought ¹¹  him to the apostles, and related to them how he had seen the Lord on the road, that ¹²  the Lord had spoken to him, and how in Damascus he had spoken out boldly ¹³  in the name of Jesus.

Kisah Para Rasul 17:31

17:31 because he has set ¹⁴  a day on which he is going to judge the world ¹⁵  in righteousness, by a man whom he designated, ¹⁶  having provided proof to everyone by raising ¹⁷  him from the dead.”

[4:12]  ¹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ² sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[7:38]  ³ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ⁴ tn Or “desert.”

[7:38]  ⁵ tn Or “forefathers”; Grk “fathers.”

[7:38]  ⁶ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ⁷ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ⁸ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[9:27]  ⁹ tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  ¹⁰ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ¹¹ tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ¹² tn Grk “and that,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ¹³ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[17:31]  ¹⁴ tn Or “fixed.”

[17:31]  ¹⁵ sn The world refers to the whole inhabited earth.

[17:31]  ¹⁶ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).

[17:31]  ¹⁷ tn The participle ἀναστήσας (anasthsa") indicates means here.