Kisah Para Rasul 11:12

11:12 The Spirit told me to accompany them without hesitation. These six brothers ¹  also went with me, and we entered the man’s house.

Kisah Para Rasul 12:8

12:8 The angel said to him, “Fasten your belt ²  and put on your sandals.” Peter ³  did so. Then the angel ⁴  said to him, “Put on your cloak ⁵  and follow me.”

Kisah Para Rasul 13:33

13:33 that this promise ⁶  God has fulfilled to us, their children, by raising ⁷  Jesus, as also it is written in the second psalm, ‘You are my Son; ⁸  today I have fathered you.’ ⁹ 

Kisah Para Rasul 20:31

20:31 Therefore be alert, ¹⁰  remembering that night and day for three years I did not stop warning ¹¹  each one of you with tears.

Kisah Para Rasul 23:11

23:11 The following night the Lord ¹²  stood near ¹³  Paul ¹⁴  and said, “Have courage, ¹⁵  for just as you have testified about me in Jerusalem, ¹⁶  so you must also testify in Rome.” ¹⁷ 

[11:12]  ¹ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[12:8]  ² tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ³ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ⁴ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ⁵ tn Or “outer garment.”

[13:33]  ⁶ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

[13:33]  ⁷ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

[13:33]  ⁸ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ⁹ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:33]  sn A quotation from Ps 2:7.

[20:31]  ¹⁰ tn Or “be watchful.”

[20:31]  ¹¹ tn Or “admonishing.”

[23:11]  ¹² sn The presence of the Lord indicated the vindicating presence and direction of God.

[23:11]  ¹³ tn Grk “standing near Paul, said.” The participle ἐπιστάς (epistas) has been translated as a finite verb due to requirements of contemporary English style.

[23:11]  ¹⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:11]  ¹⁵ tn Or “Do not be afraid.”

[23:11]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:11]  ¹⁷ sn Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).

[23:11]  map For location see JP4 A1.