Kisah Para Rasul 4:34

4:34 For there was no one needy ¹  among them, because those who were owners of land or houses were selling ²  them ³  and bringing the proceeds from the sales

Kisah Para Rasul 5:38

5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ⁴  it will come to nothing, ⁵ 

Kisah Para Rasul 7:43

7:43 But you took along the tabernacle ⁶  of Moloch ⁷  and the star of the ⁸  god Rephan, ⁹  the images you made to worship, but I will deport ¹⁰  you beyond Babylon.’ ¹¹ 

Kisah Para Rasul 11:17

11:17 Therefore if God ¹²  gave them the same gift ¹³  as he also gave us after believing ¹⁴  in the Lord Jesus Christ, ¹⁵  who was I to hinder ¹⁶  God?”

[4:34]  ¹ tn Or “poor.”

[4:34]  ² tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.

[4:34]  ³ 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.

[5:38]  ⁴ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ⁵ tn Or “it will be put to an end.”

[7:43]  ⁶ tn Or “tent.”

[7:43]  sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).

[7:43]  ⁷ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ⁸ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ⁹ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ¹⁰ tn Or “I will make you move.”

[7:43]  ¹¹ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[11:17]  ¹² tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ¹³ sn That is, the same gift of the Holy Spirit.

[11:17]  ¹⁴ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ¹⁶ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.