Kisah Para Rasul 10:25-26

10:25 So when ¹  Peter came in, Cornelius met ²  him, fell ³  at his feet, and worshiped ⁴  him. 10:26 But Peter helped him up, ⁵  saying, “Stand up. I too am a mere mortal.” ⁶ 

Kisah Para Rasul 14:11-15

14:11 So when the crowds saw what Paul had done, they shouted ⁷  in the Lycaonian language, ⁸  “The gods have come down to us in human form!” ⁹  14:12 They began to call ¹⁰  Barnabas Zeus ¹¹  and Paul Hermes, ¹²  because he was the chief speaker. 14:13 The priest of the temple ¹³  of Zeus, ¹⁴  located just outside the city, brought bulls ¹⁵  and garlands ¹⁶  to the city gates; he and the crowds wanted to offer sacrifices to them. ¹⁷  14:14 But when the apostles ¹⁸  Barnabas and Paul heard about ¹⁹  it, they tore ²⁰  their clothes and rushed out ²¹  into the crowd, shouting, ²²  14:15 “Men, why are you doing these things? We too are men, with human natures ²³  just like you! We are proclaiming the good news to you, so that you should turn ²⁴  from these worthless ²⁵  things to the living God, who made the heaven, the earth, ²⁶  the sea, and everything that is in them.

Kejadian 40:8

40:8 They told him, “We both had dreams, ²⁷  but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them ²⁸  to me.”

Kejadian 41:16

41:16 Joseph replied to Pharaoh, “It is not within my power, ²⁹  but God will speak concerning ³⁰  the welfare of Pharaoh.” ³¹ 

Daniel 2:28-30

2:28 However, there is a God in heaven who reveals mysteries, ³²  and he has made known to King Nebuchadnezzar what will happen in the times to come. ³³  The dream and the visions you had while lying on your bed ³⁴  are as follows.

2:29 “As for you, O king, while you were in your bed your thoughts turned to future things. ³⁵  The revealer of mysteries has made known to you what will take place. 2:30 As for me, this mystery was revealed to me not because I possess more wisdom ³⁶  than any other living person, but so that the king may understand ³⁷  the interpretation and comprehend the thoughts of your mind. ³⁸ 

Yohanes 3:27-28

3:27 John replied, ³⁹  “No one can receive anything unless it has been given to him from heaven. 3:28 You yourselves can testify that I said, ‘I am not the Christ,’ ⁴⁰  but rather, ‘I have been sent before him.’

Yohanes 7:18

7:18 The person who speaks on his own authority ⁴¹  desires ⁴²  to receive honor ⁴³  for himself; the one who desires ⁴⁴  the honor ⁴⁵  of the one who sent him is a man of integrity, ⁴⁶  and there is no unrighteousness in him.

[10:25]  ¹ tn Grk “So it happened that when.” 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.

[10:25]  ² tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ³ tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ⁴ sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.

[10:26]  ⁵ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ⁶ tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.

[14:11]  ⁷ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ⁸ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ⁹ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

[14:12]  ¹⁰ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ¹¹ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ¹² sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).

[14:13]  ¹³ tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  ¹⁴ sn See the note on Zeus in the previous verse.

[14:13]  ¹⁵ tn Or “oxen.”

[14:13]  ¹⁶ tn Or “wreaths.”

[14:13]  sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.

[14:13]  ¹⁷ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[14:14]  ¹⁸ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ¹⁹ tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ²⁰ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ²¹ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ²² tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:14]  sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.

[14:15]  ²³ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ²⁴ tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ²⁵ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ²⁶ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[40:8]  ²⁷ tn Heb “a dream we dreamed.”

[40:8]  ²⁸ tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

[41:16]  ²⁹ tn Heb “not within me.”

[41:16]  ³⁰ tn Heb “God will answer.”

[41:16]  ³¹ tn The expression שְׁלוֹם פַּרְעֹה (shÿlom par’oh) is here rendered “the welfare of Pharaoh” because the dream will be about life in his land. Some interpret it to mean an answer of “peace” – one that will calm his heart, or give him the answer that he desires (cf. NIV, NRSV, NLT).

[2:28]  ³² tn Aram “a revealer of mysteries.” The phrase serves as a quasi-title for God in Daniel.

[2:28]  ³³ tn Aram “in the latter days.”

[2:28]  ³⁴ tn Aram “your dream and the visions of your head upon your bed.”

[2:29]  ³⁵ tn Aram “your thoughts upon your bed went up to what will be after this.”

[2:30]  ³⁶ tn Aram “not for any wisdom which is in me more than [in] any living man.”

[2:30]  ³⁷ tn Aram “they might cause the king to know.” The impersonal plural is used here to refer to the role of God’s spirit in revealing the dream and its interpretation to the king. As J. A. Montgomery says, “it appropriately here veils the mysterious agency” (Daniel [ICC], 164-65).

[2:30]  ³⁸ tn Aram “heart.”

[3:27]  ³⁹ tn Grk “answered and said.”

[3:28]  ⁴⁰ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[3:28]  sn See the note on Christ in 1:20.

[7:18]  ⁴¹ tn Grk “who speaks from himself.”

[7:18]  ⁴² tn Or “seeks.”

[7:18]  ⁴³ tn Or “praise”; Grk “glory.”

[7:18]  ⁴⁴ tn Or “seeks.”

[7:18]  ⁴⁵ tn Or “praise”; Grk “glory.”

[7:18]  ⁴⁶ tn Or “is truthful”; Grk “is true.”