Kisah Para Rasul 2:46

2:46 Every day ¹  they continued to gather together by common consent in the temple courts, ²  breaking bread from ³  house to house, sharing their food with glad ⁴  and humble hearts, ⁵ 

Kisah Para Rasul 3:1-3

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ⁶  for prayer, ⁷  at three o’clock in the afternoon. ⁸  3:2 And a man lame ⁹  from birth ¹⁰  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹¹  so he could beg for money ¹²  from those going into the temple courts. ¹³  3:3 When he saw Peter and John about to go into the temple courts, ¹⁴  he asked them for money. ¹⁵ 

Kisah Para Rasul 3:8

3:8 He ¹⁶  jumped up, ¹⁷  stood and began walking around, and he entered the temple courts ¹⁸  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 ¹⁹  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ²⁰  at what had happened to him.

Kisah Para Rasul 5:20-21

5:20 “Go and stand in the temple courts ²¹  and proclaim ²²  to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts ²³  at daybreak and began teaching. ²⁴ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ²⁵  – that is, the whole high council ²⁶  of the Israelites ²⁷  – and sent to the jail to have the apostles ²⁸  brought before them. ²⁹ 

Kisah Para Rasul 5:25

5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ³⁰  and teaching ³¹  the people!”

Kisah Para Rasul 21:26-30

21:26 Then Paul took the men the next day, ³²  and after he had purified himself ³³  along with them, he went to the temple and gave notice ³⁴  of the completion of the days of purification, ³⁵  when ³⁶  the sacrifice would be offered for each ³⁷  of them. 21:27 When the seven days were almost over, ³⁸  the Jews from the province of Asia ³⁹  who had seen him in the temple area ⁴⁰  stirred up the whole crowd ⁴¹  and seized ⁴²  him, 21:28 shouting, “Men of Israel, ⁴³  help! This is the man who teaches everyone everywhere against our people, our law, ⁴⁴  and this sanctuary! ⁴⁵  Furthermore ⁴⁶  he has brought Greeks into the inner courts of the temple ⁴⁷  and made this holy place ritually unclean!” ⁴⁸  21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and ⁴⁹  they assumed Paul had brought him into the inner temple courts.) ⁵⁰  21:30 The whole city was stirred up, ⁵¹  and the people rushed together. ⁵²  They seized ⁵³  Paul and dragged him out of the temple courts, ⁵⁴  and immediately the doors were shut.

[2:46]  ¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

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

[2:46]  ³ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ⁴ 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]  ⁵ 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.

[3:1]  ⁶ tn Grk “hour.”

[3:1]  ⁷ sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ⁸ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[3:2]  ⁹ tn Or “crippled.”

[3:2]  ¹⁰ tn Grk “from his mother’s womb.”

[3:2]  ¹¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹² 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]  ¹³ 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.

[3:3]  ¹⁴ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  sn See the note on the phrase the temple courts in the previous verse.

[3:3]  ¹⁵ tn Grk “alms.” See the note on the word “money” in the previous verse.

[3:8]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[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).

[5:20]  ²¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ²² tn Or “speak.”

[5:21]  ²³ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ²⁴ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ²⁵ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ²⁶ 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.

[5:21]  ²⁷ tn Grk “sons of Israel.”

[5:21]  ²⁸ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ²⁹ tn The words “before them” are not in the Greek text but are implied.

[5:25]  ³⁰ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ³¹ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[21:26]  ³² tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…21:26.”

[21:26]  ³³ tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26]  ³⁴ tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:26]  ³⁵ sn The days of purification refers to the days of ritual cleansing.

[21:26]  ³⁶ tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.

[21:26]  ³⁷ tn Grk “for each one.”

[21:27]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  ⁴¹ 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]  ⁴² tn Grk “and laid hands on.”

[21:28]  ⁴³ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  ⁴⁴ sn The law refers to the law of Moses.

[21:28]  ⁴⁵ tn Grk “this place.”

[21:28]  sn This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).

[21:28]  ⁴⁶ tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  ⁴⁷ tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  ⁴⁸ tn Or “and has defiled this holy place.”

[21:28]  sn Has brought Greeks…unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called “soreq” and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.

[21:29]  ⁴⁹ tn Grk “whom.”

[21:29]  ⁵⁰ 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.

[21:30]  ⁵¹ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ⁵² tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

[21:30]  ⁵³ tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.

[21:30]  ⁵⁴ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.