1 Tawarikh 16:39
Konteks16:39 Zadok the priest and his fellow priests served 1 before the Lord’s tabernacle at the worship center 2 in Gibeon,
1 Tawarikh 16:1
Konteks16:1 They brought the ark of God and put it in the middle of the tent David had pitched for it. Then they offered burnt sacrifices and peace offerings 3 before God.
Kisah Para Rasul 3:4-15
Konteks3:4 Peter looked directly 4 at him (as did John) and said, “Look at us!” 3:5 So the lame man 5 paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, 6 but what I do have I give you. In the name 7 of Jesus Christ 8 the Nazarene, stand up and 9 walk!” 3:7 Then 10 Peter 11 took hold 12 of him by the right hand and raised him up, and at once the man’s 13 feet and ankles were made strong. 14 3:8 He 15 jumped up, 16 stood and began walking around, and he entered the temple courts 17 with them, walking and leaping and praising God. 3:9 All 18 the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations 19 at the Beautiful Gate of the temple, and they were filled with astonishment and amazement 20 at what had happened to him.
3:11 While the man 21 was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway 22 called Solomon’s Portico. 23 3:12 When Peter saw this, he declared to the people, “Men of Israel, 24 why are you amazed at this? Why 25 do you stare at us as if we had made this man 26 walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, 27 the God of our forefathers, 28 has glorified 29 his servant 30 Jesus, whom you handed over and rejected 31 in the presence of Pilate after he had decided 32 to release him. 3:14 But you rejected 33 the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed 34 the Originator 35 of life, whom God raised 36 from the dead. To this fact we are witnesses! 37
Kisah Para Rasul 3:2
Konteks3:2 And a man lame 38 from birth 39 was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day 40 so he could beg for money 41 from those going into the temple courts. 42
Kisah Para Rasul 1:3
Konteks1:3 To the same apostles 43 also, after his suffering, 44 he presented himself alive with many convincing proofs. He was seen by them over a forty-day period 45 and spoke about matters concerning the kingdom of God.
Kisah Para Rasul 1:13
Konteks1:13 When 46 they had entered Jerusalem, 47 they went to the upstairs room where they were staying. Peter 48 and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. 49
[16:39] 1 tn The word “served” is supplied in the translation for clarity and for stylistic reasons.
[16:1] 3 tn Or “tokens of peace”; NIV “fellowship offerings.”
[3:4] 4 tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.
[3:5] 5 tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.
[3:6] 6 tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”
[3:6] 7 sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).
[3:6] 8 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[3:6] 9 tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few
[3:7] 10 tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.
[3:7] 11 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[3:7] 12 tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.
[3:7] 13 tn Grk “his”; the referent (the man) has been specified in the translation for clarity.
[3:7] 14 sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.
[3:8] 15 tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[3:8] 16 tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.
[3:8] 17 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:9] 18 tn Grk “And all.” 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.
[3:10] 19 tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.
[3:10] 20 sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).
[3:11] 21 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[3:11] 22 tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.
[3:11] 23 sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.
[3:12] 24 tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).
[3:12] 26 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[3:13] 27 tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì74 א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA27 has the words in brackets, indicating doubts as to their authenticity.
[3:13] 28 tn Or “ancestors”; Grk “fathers.”
[3:13] sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.
[3:13] 29 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 30 sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.
[3:13] 31 tn Or “denied,” “disowned.”
[3:13] 32 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[3:14] 33 tn Or “denied,” “disowned.”
[3:15] 34 tn Or “You put to death.”
[3:15] 35 tn Or “Founder,” “founding Leader.”
[3:15] 36 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
[3:15] 37 tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[3:15] sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).
[3:2] 39 tn Grk “from his mother’s womb.”
[3:2] 40 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[3:2] 41 tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.
[3:2] 42 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:2] sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.
[1:3] 43 tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.
[1:3] 44 sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.
[1:3] 45 tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.
[1:13] 46 tn Grk “And when.” 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.
[1:13] 47 tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).
[1:13] 48 sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.
[1:13] 49 tn The words “were there” are not in the Greek text, but are implied.
