Kisah Para Rasul 7:47

7:47 But Solomon built a house ¹  for him.

Kisah Para Rasul 13:33

13:33 that this promise ²  God has fulfilled to us, their children, by raising ³  Jesus, as also it is written in the second psalm, ‘You are my Son; ⁴  today I have fathered you.’ ⁵ 

Kisah Para Rasul 18:7

18:7 Then Paul ⁶  left ⁷  the synagogue ⁸  and went to the house of a person named Titius Justus, a Gentile who worshiped God, ⁹  whose house was next door to the synagogue.

Kisah Para Rasul 20:7

20:7 On the first day ¹⁰  of the week, when we met ¹¹  to break bread, Paul began to speak ¹²  to the people, and because he intended ¹³  to leave the next day, he extended ¹⁴  his message until midnight.

Kisah Para Rasul 20:10

20:10 But Paul went down, ¹⁵  threw himself ¹⁶  on the young man, ¹⁷  put his arms around him, ¹⁸  and said, “Do not be distressed, for he is still alive!” ¹⁹ 

Kisah Para Rasul 24:18

24:18 which I was doing when they found me in the temple, ritually purified, ²⁰  without a crowd or a disturbance. ²¹ 

[7:47]  ¹ sn See 1 Kgs 8:1-21.

[13:33]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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.

[18:7]  ⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:7]  ⁷ tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.

[18:7]  ⁸ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

[18:7]  ⁹ tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[18:7]  sn Here yet another Gentile is presented as responsive to Paul’s message in Acts.

[20:7]  ¹⁰ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ¹¹ tn Or “assembled.”

[20:7]  ¹² tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ¹³ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  ¹⁴ tn Or “prolonged.”

[20:10]  ¹⁵ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ¹⁶ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ¹⁷ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ¹⁸ 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]  ¹⁹ tn Grk “for his life is in him” (an idiom).

[24:18]  ²⁰ 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]  ²¹ tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”