Kisah Para Rasul 3:11

Peter Addresses the Crowd

3:11 While the man ¹  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ²  called Solomon’s Portico. ³ 

Kisah Para Rasul 7:55

7:55 But Stephen, ⁴  full ⁵  of the Holy Spirit, looked intently ⁶  toward heaven and saw the glory of God, and Jesus standing ⁷  at the right hand of God.

Kisah Para Rasul 9:11

9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ⁸  and at Judas’ house look for a man from Tarsus named Saul. For he is praying,

Kisah Para Rasul 9:22

9:22 But Saul became more and more capable, ⁹  and was causing consternation ¹⁰  among the Jews who lived in Damascus by proving ¹¹  that Jesus ¹²  is the Christ. ¹³ 

Kisah Para Rasul 12:14

12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told ¹⁴  them ¹⁵  that Peter was standing at the gate.

Kisah Para Rasul 14:13

14:13 The priest of the temple ¹⁶  of Zeus, ¹⁷  located just outside the city, brought bulls ¹⁸  and garlands ¹⁹  to the city gates; he and the crowds wanted to offer sacrifices to them. ²⁰ 

Kisah Para Rasul 14:22

14:22 They strengthened ²¹  the souls of the disciples and encouraged them to continue ²²  in the faith, saying, “We must enter the kingdom ²³  of God through many persecutions.” ²⁴ 

Kisah Para Rasul 19:32

19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ²⁵ 

Kisah Para Rasul 21:29

21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ²⁶  they assumed Paul had brought him into the inner temple courts.) ²⁷ 

Kisah Para Rasul 21:40

21:40 When the commanding officer ²⁸  had given him permission, ²⁹  Paul stood ³⁰  on the steps and gestured ³¹  to the people with his hand. When they had become silent, ³²  he addressed ³³  them in Aramaic, ³⁴ 

Kisah Para Rasul 27:31

27:31 Paul said to the centurion ³⁵  and the soldiers, “Unless these men stay with the ship, you ³⁶  cannot be saved.”

[3:11]  ¹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ² 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]  ³ 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.

[7:55]  ⁴ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ⁵ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ⁶ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ⁷ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[9:11]  ⁸ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[9:22]  ⁹ tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example.

[9:22]  ¹⁰ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ¹¹ tn Or “by showing for certain.”

[9:22]  ¹² tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ¹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.

[9:22]  sn See the note on Christ in 2:31.

[12:14]  ¹⁴ tn Or “informed.”

[12:14]  ¹⁵ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[14:13]  ¹⁶ tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  ¹⁷ sn See the note on Zeus in the previous verse.

[14:13]  ¹⁸ tn Or “oxen.”

[14:13]  ¹⁹ tn Or “wreaths.”

[14:13]  sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.

[14:13]  ²⁰ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[14:22]  ²¹ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ²² sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ²³ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ²⁴ tn Or “sufferings.”

[19:32]  ²⁵ tn Or “had assembled.”

[21:29]  ²⁶ tn Grk “whom.”

[21:29]  ²⁷ tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:29]  sn This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.

[21:40]  ²⁸ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40]  ²⁹ tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ³⁰ tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ³¹ tn Or “motioned.”

[21:40]  ³² tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

[21:40]  ³³ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[21:40]  ³⁴ tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.

[27:31]  ³⁵ sn See the note on the word centurion in 10:1.

[27:31]  ³⁶ sn The pronoun you is plural in Greek.