1:24 Now to the one who is able to keep you from falling, 1 and to cause you to stand, rejoicing, 2 without blemish 3 before his glorious presence, 4
15:9 “Just as the Father has loved me, I have also loved you; remain 9 in my love. 15:10 If you obey 10 my commandments, you will remain 11 in my love, just as I have obeyed 12 my Father’s commandments and remain 13 in his love.
11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted 17 the word of God. 18
Now when the high priest and those who were with him arrived, they summoned the Sanhedrin 26 – that is, the whole high council 27 of the Israelites 28 – and sent to the jail to have the apostles 29 brought before them. 30
12:11 But 31 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 32 so much that they were afraid to die.
1 tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.
2 tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”
3 tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.
4 tn Or “in the presence of his glory,” “before his glory.”
5 tn Or “keeps.”
6 tn Grk “obeys them, that one is the one who loves me.”
7 tn Grk “And the one.” Here the conjunction καί (kai) has not been translated to improve the English style.
8 tn Or “will disclose.”
9 tn Or “reside.”
10 tn Or “keep.”
11 tn Or “reside.”
12 tn Or “kept.”
13 tn Or “reside.”
14 tn Grk “Antioch, who when.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
15 tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.
16 tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.
17 tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.
18 tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”
19 tn Or “evident.”
20 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.
21 tn Or “has been done by them.”
22 tn Grk “jealousy, and they.” In the Greek text this is a continuation of the previous sentence, but a new sentence has been started here in the translation for stylistic reasons.
23 tn Or “they arrested.”
24 tn Grk “the temple.” See the note on the same phrase in the preceding verse.
25 tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.
26 tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).
27 tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.
28 tn Grk “sons of Israel.”
29 tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.
30 tn The words “before them” are not in the Greek text but are implied.
31 tn Here καί (kai) has been translated as “but” to indicate the contrast.
32 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.