Kisah Para Rasul 1:6

1:6 So when they had gathered together, they began to ask him, ¹  “Lord, is this the time when you are restoring the kingdom to Israel?”

Kisah Para Rasul 4:31

4:31 When ²  they had prayed, the place where they were assembled together was shaken, ³  and they were all filled with the Holy Spirit and began to speak ⁴  the word of God ⁵  courageously. ⁶ 

Kisah Para Rasul 7:44

7:44 Our ancestors ⁷  had the tabernacle ⁸  of testimony in the wilderness, ⁹  just as God ¹⁰  who spoke to Moses ordered him ¹¹  to make it according to the design he had seen.

Kisah Para Rasul 7:48

7:48 Yet the Most High ¹²  does not live in houses made by human hands, ¹³  as the prophet says,

Kisah Para Rasul 9:41

9:41 He gave ¹⁴  her his hand and helped her get up. Then he called ¹⁵  the saints and widows and presented her alive.

Kisah Para Rasul 13:16

13:16 So Paul stood up, ¹⁶  gestured ¹⁷  with his hand and said,

“Men of Israel, ¹⁸  and you Gentiles who fear God, ¹⁹  listen:

Kisah Para Rasul 17:24

17:24 The God who made the world and everything in it, ²⁰  who is ²¹  Lord of heaven and earth, does not live in temples made by human hands, ²² 

[1:6]  ¹ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[4:31]  ² tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[4:31]  ³ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ⁴ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ⁵ tn Or “speak God’s message.”

[4:31]  ⁶ tn Or “with boldness.”

[7:44]  ⁷ tn Or “forefathers”; Grk “fathers.”

[7:44]  ⁸ tn Or “tent.”

[7:44]  sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.

[7:44]  ⁹ tn Or “desert.”

[7:44]  ¹⁰ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ¹¹ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:48]  ¹² sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).

[7:48]  ¹³ sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).

[9:41]  ¹⁴ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ¹⁵ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).

[13:16]  ¹⁶ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ¹⁷ tn Or “motioned.”

[13:16]  ¹⁸ 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 involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ¹⁹ tn Grk “and those who fear God,” but this 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.

[17:24]  ²⁰ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ²¹ tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

[17:24]  ²² sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.