Kisah Para Rasul 3:22

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ¹  him in everything he tells you. ² 

Kisah Para Rasul 8:9

8:9 Now in that city was a man named Simon, who had been practicing magic ³  and amazing the people of Samaria, claiming to be someone great.

Kisah Para Rasul 10:41-42

10:41 not by all the people, but by us, the witnesses God had already chosen, ⁴  who ate and drank ⁵  with him after he rose from the dead. 10:42 He ⁶  commanded us to preach to the people and to warn ⁷  them ⁸  that he is the one ⁹  appointed ¹⁰  by God as judge ¹¹  of the living and the dead.

Kisah Para Rasul 12:4

12:4 When he had seized him, he put him in prison, handing him over to four squads ¹²  of soldiers to guard him. Herod ¹³  planned ¹⁴  to bring him out for public trial ¹⁵  after the Passover.

Kisah Para Rasul 14:5

14:5 When both the Gentiles and the Jews (together with their rulers) made ¹⁶  an attempt to mistreat ¹⁷  them and stone them, ¹⁸ 

[3:22]  ¹ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ² sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[8:9]  ³ tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[10:41]  ⁴ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ⁵ sn Ate and drank. See Luke 24:35-49.

[10:42]  ⁶ tn Grk “and he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:42]  ⁷ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

[10:42]  ⁸ tn The word “them” 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.

[10:42]  ⁹ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42]  ¹⁰ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ¹¹ sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

[12:4]  ¹² sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ¹³ tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ¹⁴ tn Or “intended”; Grk “wanted.”

[12:4]  ¹⁵ tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[14:5]  ¹⁶ tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[14:5]  ¹⁷ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ¹⁸ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.