Kisah Para Rasul 2:37

The Response to Peter’s Address

2:37 Now when they heard this, ¹  they were acutely distressed ²  and said to Peter and the rest of the apostles, “What should we do, brothers?”

Kisah Para Rasul 2:46

2:46 Every day ³  they continued to gather together by common consent in the temple courts, ⁴  breaking bread from ⁵  house to house, sharing their food with glad ⁶  and humble hearts, ⁷ 

Kisah Para Rasul 3:10-11

3:10 and they recognized him as the man who used to sit and ask for donations ⁸  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ⁹  at what had happened to him.

Peter Addresses the Crowd

3:11 While the man ¹⁰  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ¹¹  called Solomon’s Portico. ¹² 

Kisah Para Rasul 5:24

5:24 Now when the commander ¹³  of the temple guard ¹⁴  and the chief priests heard this report, ¹⁵  they were greatly puzzled concerning it, ¹⁶  wondering what this could ¹⁷  be.

Kisah Para Rasul 10:4

10:4 Staring at him and becoming greatly afraid, Cornelius ¹⁸  replied, ¹⁹  “What is it, Lord?” The angel ²⁰  said to him, “Your prayers and your acts of charity ²¹  have gone up as a memorial ²²  before God.

Kisah Para Rasul 10:9

10:9 About noon ²³  the next day, while they were on their way and approaching ²⁴  the city, Peter went up on the roof ²⁵  to pray.

Kisah Para Rasul 10:45

10:45 The ²⁶  circumcised believers ²⁷  who had accompanied Peter were greatly astonished ²⁸  that ²⁹  the gift of the Holy Spirit ³⁰  had been poured out ³¹  even on the Gentiles,

Kisah Para Rasul 13:48

13:48 When the Gentiles heard this, they began to rejoice ³²  and praise ³³  the word of the Lord, and all who had been appointed for eternal life ³⁴  believed.

Kisah Para Rasul 14:22

14:22 They strengthened ³⁵  the souls of the disciples and encouraged them to continue ³⁶  in the faith, saying, “We must enter the kingdom ³⁷  of God through many persecutions.” ³⁸ 

Kisah Para Rasul 16:19

16:19 But when her owners ³⁹  saw their hope of profit ⁴⁰  was gone, they seized ⁴¹  Paul and Silas and dragged ⁴²  them into the marketplace before the authorities.

Kisah Para Rasul 20:25

20:25 “And now ⁴³  I know that none ⁴⁴  of you among whom I went around proclaiming the kingdom ⁴⁵  will see me ⁴⁶  again.

Kisah Para Rasul 26:14

26:14 When we had all fallen to the ground, I heard a voice saying to me in Aramaic, ⁴⁷  ‘Saul, Saul, why are you persecuting me? You are hurting yourself ⁴⁸  by kicking against the goads.’ ⁴⁹ 

Kisah Para Rasul 28:19

28:19 But when the Jews objected, ⁵⁰  I was forced to appeal to Caesar ⁵¹  – not that I had some charge to bring ⁵²  against my own people. ⁵³ 

[2:37]  ¹ tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[2:37]  ² tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[2:46]  ³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ⁴ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ⁵ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ⁶ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ⁷ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[3:10]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ¹¹ 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]  ¹² 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.

[5:24]  ¹³ tn Or “captain.”

[5:24]  ¹⁴ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:24]  ¹⁵ tn Grk “heard these words.”

[5:24]  ¹⁶ tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

[5:24]  ¹⁷ tn The optative verb here expresses confused uncertainty.

[10:4]  ¹⁸ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ¹⁹ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ²⁰ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ²¹ tn Or “your gifts to the needy.”

[10:4]  ²² sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).

[10:9]  ²³ tn Grk “about the sixth hour.”

[10:9]  ²⁴ tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9]  ²⁵ sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[10:45]  ²⁶ tn Grk “And the.” 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.

[10:45]  ²⁷ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ²⁸ sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.

[10:45]  ²⁹ tn Or “because.”

[10:45]  ³⁰ tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.

[10:45]  ³¹ sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.

[13:48]  ³² tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ³³ tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ³⁴ sn Note the contrast to v. 46 in regard to eternal life.

[14:22]  ³⁵ 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]  ³⁶ 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]  ³⁷ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ³⁸ tn Or “sufferings.”

[16:19]  ³⁹ tn Or “masters.”

[16:19]  ⁴⁰ tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.

[16:19]  ⁴¹ tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:19]  ⁴² tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[20:25]  ⁴³ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ⁴⁴ tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ⁴⁵ sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

[20:25]  ⁴⁶ tn Grk “will see my face” (an idiom for seeing someone in person).

[26:14]  ⁴⁷ tn Grk “in the Hebrew language.” See Acts 22:7 and 9:4.

[26:14]  ⁴⁸ tn Grk “It is hard for you.”

[26:14]  ⁴⁹ tn “Goads” are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BDAG 539-40 s.v. κέντρον 2.

[26:14]  sn Sayings which contain the imagery used here (kicking against the goads) were also found in Greek writings; see Pindar, Pythians 2.94-96; Euripides, Bacchae 795.

[28:19]  ⁵⁰ tn That is, objected to my release.

[28:19]  ⁵¹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:19]  ⁵² tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[28:19]  ⁵³ tn Or “my own nation.”