Kisah Para Rasul 2:22

2:22 “Men of Israel, ¹  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ²  wonders, and miraculous signs ³  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ⁴  to all who live in Jerusalem that a notable miraculous sign ⁵  has come about through them, ⁶  and we cannot deny it.

Kisah Para Rasul 7:44

7:44 Our ancestors ⁷  had the tabernacle ⁸  of testimony in the wilderness, ⁹  just as God ¹⁰  who spoke to Moses ordered him ¹¹  to make it according to the design he had seen.

Kisah Para Rasul 9:39

9:39 So Peter got up and went with them, and ¹²  when he arrived ¹³  they brought him to the upper room. All ¹⁴  the widows stood beside him, crying and showing him ¹⁵  the tunics ¹⁶  and other clothing ¹⁷  Dorcas used to make ¹⁸  while she was with them.

[2:22]  ¹ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ² tn Or “miraculous deeds.”

[2:22]  ³ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[4:16]  ⁴ tn Or “evident.”

[4:16]  ⁵ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ⁶ tn Or “has been done by them.”

[7:44]  ⁷ tn Or “forefathers”; Grk “fathers.”

[7:44]  ⁸ tn Or “tent.”

[7:44]  sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.

[7:44]  ⁹ tn Or “desert.”

[7:44]  ¹⁰ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ¹¹ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[9:39]  ¹² tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun.

[9:39]  ¹³ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ¹⁴ tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[9:39]  ¹⁵ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[9:39]  ¹⁶ tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[9:39]  ¹⁷ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ¹⁸ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.