Kisah Para Rasul 3:8

3:8 He ¹  jumped up, ²  stood and began walking around, and he entered the temple courts ³  with them, walking and leaping and praising God.

Kisah Para Rasul 3:10

3:10 and they recognized him as the man who used to sit and ask for donations ⁴  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ⁵  at what had happened to him.

Kisah Para Rasul 3:21

3:21 This one ⁶  heaven must ⁷  receive until the time all things are restored, ⁸  which God declared ⁹  from times long ago ¹⁰  through his holy prophets.

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ¹¹  were speaking to the people, the priests and the commander ¹²  of the temple guard ¹³  and the Sadducees ¹⁴  came up ¹⁵  to them,

Kisah Para Rasul 5:12

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ¹⁶  and wonders came about among the people through the hands of the apostles. By ¹⁷  common consent ¹⁸  they were all meeting together in Solomon’s Portico. ¹⁹ 

Kisah Para Rasul 5:24-26

5:24 Now when the commander ²⁰  of the temple guard ²¹  and the chief priests heard this report, ²²  they were greatly puzzled concerning it, ²³  wondering what this could ²⁴  be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ²⁵  and teaching ²⁶  the people!” 5:26 Then the commander ²⁷  of the temple guard ²⁸  went with the officers ²⁹  and brought the apostles ³⁰  without the use of force ³¹  (for they were afraid of being stoned by the people). ³² 

Kisah Para Rasul 5:42

5:42 And every day both in the temple courts ³³  and from house to house, they did not stop teaching and proclaiming the good news ³⁴  that Jesus was the Christ. ³⁵ 

Kisah Para Rasul 6:13-14

6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ³⁶  and the law. ³⁷  6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ³⁸  that Moses handed down to us.”

Kisah Para Rasul 13:8

13:8 But the magician Elymas ³⁹  (for that is the way his name is translated) ⁴⁰  opposed them, trying to turn the proconsul ⁴¹  away from the faith.

Kisah Para Rasul 15:16

15:16 ‘After this ⁴²  I ⁴³  will return,

and I will rebuild the fallen tent ⁴⁴  of David;

I will rebuild its ruins and restore ⁴⁵  it,

Kisah Para Rasul 16:25

16:25 About midnight Paul and Silas were praying ⁴⁶  and singing hymns to God, ⁴⁷  and the rest of ⁴⁸  the prisoners were listening to them.

Kisah Para Rasul 17:29

17:29 So since we are God’s offspring, we should not think the deity ⁴⁹  is like gold or silver or stone, an image ⁵⁰  made by human ⁵¹  skill ⁵²  and imagination. ⁵³ 

Kisah Para Rasul 18:23

18:23 After he spent ⁵⁴  some time there, Paul left and went through the region of Galatia ⁵⁵  and Phrygia, ⁵⁶  strengthening all the disciples.

Kisah Para Rasul 20:10

20:10 But Paul went down, ⁵⁷  threw himself ⁵⁸  on the young man, ⁵⁹  put his arms around him, ⁶⁰  and said, “Do not be distressed, for he is still alive!” ⁶¹ 

Kisah Para Rasul 21:27

21:27 When the seven days were almost over, ⁶²  the Jews from the province of Asia ⁶³  who had seen him in the temple area ⁶⁴  stirred up the whole crowd ⁶⁵  and seized ⁶⁶  him,

Kisah Para Rasul 21:29

21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ⁶⁷  they assumed Paul had brought him into the inner temple courts.) ⁶⁸ 

Kisah Para Rasul 22:17

22:17 When ⁶⁹  I returned to Jerusalem and was praying in the temple, I fell into a trance ⁷⁰ 

Kisah Para Rasul 22:20

22:20 And when the blood of your witness ⁷¹  Stephen was shed, ⁷²  I myself was standing nearby, approving, ⁷³  and guarding the cloaks ⁷⁴  of those who were killing him.’ ⁷⁵ 

Kisah Para Rasul 24:6

24:6 He ⁷⁶  even tried to desecrate ⁷⁷  the temple, so we arrested ⁷⁸  him.

Kisah Para Rasul 24:12

24:12 They did not find me arguing ⁷⁹  with anyone or stirring up a crowd ⁸⁰  in the temple courts ⁸¹  or in the synagogues ⁸²  or throughout the city, ⁸³ 

Kisah Para Rasul 24:18

24:18 which I was doing when they found me in the temple, ritually purified, ⁸⁴  without a crowd or a disturbance. ⁸⁵ 

Kisah Para Rasul 25:8

25:8 Paul said in his defense, ⁸⁶  “I have committed no offense ⁸⁷  against the Jewish law ⁸⁸  or against the temple or against Caesar.” ⁸⁹ 

Kisah Para Rasul 27:35

27:35 After he said this, Paul ⁹⁰  took bread ⁹¹  and gave thanks to God in front of them all, ⁹²  broke ⁹³  it, and began to eat.

[3:8]  ¹ 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]  ² 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]  ³ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:10]  ⁴ 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]  ⁵ 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).

[3:21]  ⁶ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ⁷ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ⁸ tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ⁹ tn Or “spoke.”

[3:21]  ¹⁰ tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[4:1]  ¹¹ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ¹² tn Or “captain.”

[4:1]  ¹³ 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.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ¹⁴ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ¹⁵ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[5:12]  ¹⁶ tn The miraculous nature of these signs is implied in the context.

[5:12]  ¹⁷ tn Grk “And by.” 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.

[5:12]  ¹⁸ tn Or “With one mind.”

[5:12]  ¹⁹ tn Or “colonnade”; Grk “stoa.”

[5:12]  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. Located beside the Court of the Gentiles, it was a very public area.

[5:24]  ²⁰ tn Or “captain.”

[5:24]  ²¹ 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]  ²² tn Grk “heard these words.”

[5:24]  ²³ 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]  ²⁴ tn The optative verb here expresses confused uncertainty.

[5:25]  ²⁵ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ²⁶ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:26]  ²⁷ tn Or “captain.”

[5:26]  ²⁸ 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.

[5:26]  ²⁹ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ³⁰ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ³¹ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ³² tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[5:42]  ³³ tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.

[5:42]  ³⁴ tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

[5:42]  ³⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:42]  sn See the note on Christ in 2:31.

[6:13]  ³⁶ sn This holy place is a reference to the temple.

[6:13]  ³⁷ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[6:14]  ³⁸ tn Or “practices.”

[6:14]  sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.

[13:8]  ³⁹ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ⁴⁰ sn A parenthetical note by the author.

[13:8]  ⁴¹ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[15:16]  ⁴² tn Grk “After these things.”

[15:16]  ⁴³ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ⁴⁴ tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16]  ⁴⁵ tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[16:25]  ⁴⁶ tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:25]  ⁴⁷ sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).

[16:25]  ⁴⁸ tn The words “the rest of” are not in the Greek text, but are implied.

[17:29]  ⁴⁹ tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ⁵⁰ tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ⁵¹ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ⁵² tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ⁵³ tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.

[18:23]  ⁵⁴ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ⁵⁵ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[18:23]  ⁵⁶ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[20:10]  ⁵⁷ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ⁵⁸ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ⁵⁹ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ⁶⁰ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ⁶¹ tn Grk “for his life is in him” (an idiom).

[21:27]  ⁶² tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 21:27.”

[21:27]  ⁶³ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[21:27]  sn Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).

[21:27]  ⁶⁴ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ⁶⁵ tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  ⁶⁶ tn Grk “and laid hands on.”

[21:29]  ⁶⁷ tn Grk “whom.”

[21:29]  ⁶⁸ 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.

[22:17]  ⁶⁹ tn Grk “It happened to me that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[22:17]  ⁷⁰ tn BDAG 309 s.v. ἔκστασις 2 has “γενέσθαι ἐν ἐκστάσει fall into a trance Ac 22:17.”

[22:20]  ⁷¹ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ⁷² sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ⁷³ tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:20]  ⁷⁴ tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ⁷⁵ tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[24:6]  ⁷⁶ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.

[24:6]  ⁷⁷ tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.

[24:6]  ⁷⁸ tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.

[24:12]  ⁷⁹ tn Or “disputing,” “conducting a heated discussion.”

[24:12]  ⁸⁰ tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

[24:12]  ⁸¹ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[24:12]  ⁸² sn See the note on synagogue in 6:9.

[24:12]  ⁸³ sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.

[24:18]  ⁸⁴ sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.

[24:18]  ⁸⁵ tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”

[25:8]  ⁸⁶ tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”

[25:8]  ⁸⁷ tn Grk “I have sinned…in nothing.”

[25:8]  ⁸⁸ tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.

[25:8]  sn The Jewish law refers to the law of Moses.

[25:8]  ⁸⁹ tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).

[25:8]  sn Paul’s threefold claim to be innocent with respect to the law…the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6-7). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge.

[27:35]  ⁹⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[27:35]  ⁹¹ tn Grk “taking bread, gave thanks.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:35]  ⁹² tn Or “before them all,” but here this could be misunderstood to indicate a temporal sequence.

[27:35]  ⁹³ tn Grk “and breaking it, he began.” The participle κλάσας (klasas) has been translated as a finite verb due to requirements of contemporary English style.