Kisah Para Rasul 8:13

8:13 Even Simon himself believed, and after he was baptized, he stayed close to ¹  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ² 

Kisah Para Rasul 12:8

12:8 The angel said to him, “Fasten your belt ³  and put on your sandals.” Peter ⁴  did so. Then the angel ⁵  said to him, “Put on your cloak ⁶  and follow me.”

Kisah Para Rasul 17:3

17:3 explaining and demonstrating ⁷  that the Christ ⁸  had to suffer and to rise from the dead, ⁹  saying, ¹⁰  “This Jesus I am proclaiming to you is the Christ.” ¹¹ 

Kisah Para Rasul 17:25

17:25 nor is he served by human hands, as if he needed anything, ¹²  because he himself gives life and breath and everything to everyone. ¹³ 

Kisah Para Rasul 21:30

21:30 The whole city was stirred up, ¹⁴  and the people rushed together. ¹⁵  They seized ¹⁶  Paul and dragged him out of the temple courts, ¹⁷  and immediately the doors were shut.

[8:13]  ¹ tn Or “he kept close company with.”

[8:13]  ² sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.

[12:8]  ³ 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]  ⁴ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ⁵ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ⁶ tn Or “outer garment.”

[17:3]  ⁷ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31.

[17:3]  ⁹ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ¹⁰ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

[17:25]  ¹² tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ¹³ tn Grk “he himself gives to all [people] life and breath and all things.”

[21:30]  ¹⁴ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.