Kisah Para Rasul 3:21

3:21 This one ¹  heaven must ²  receive until the time all things are restored, ³  which God declared ⁴  from times long ago ⁵  through his holy prophets.

Kisah Para Rasul 5:31

5:31 God exalted him ⁶  to his right hand as Leader ⁷  and Savior, to give repentance to Israel and forgiveness of sins. ⁸ 

Kisah Para Rasul 7:1

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ⁹ 

Kisah Para Rasul 13:45

13:45 But when the Jews saw the crowds, they were filled with jealousy, ¹⁰  and they began to contradict ¹¹  what Paul was saying ¹²  by reviling him. ¹³ 

Kisah Para Rasul 13:48

13:48 When the Gentiles heard this, they began to rejoice ¹⁴  and praise ¹⁵  the word of the Lord, and all who had been appointed for eternal life ¹⁶  believed.

Kisah Para Rasul 14:11

14:11 So when the crowds saw what Paul had done, they shouted ¹⁷  in the Lycaonian language, ¹⁸  “The gods have come down to us in human form!” ¹⁹ 

Kisah Para Rasul 15:12

15:12 The whole group kept quiet ²⁰  and listened to Barnabas and Paul while they explained all the miraculous signs ²¹  and wonders God had done among the Gentiles through them.

Kisah Para Rasul 17:24

17:24 The God who made the world and everything in it, ²²  who is ²³  Lord of heaven and earth, does not live in temples made by human hands, ²⁴ 

Kisah Para Rasul 26:3

26:3 because you are especially ²⁵  familiar with all the customs and controversial issues ²⁶  of the Jews. Therefore I ask ²⁷  you to listen to me patiently.

Kisah Para Rasul 26:6

26:6 And now I stand here on trial ²⁸  because of my hope in the promise made by God to our ancestors, ²⁹ 

[3:21]  ¹ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ² sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ³ tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ⁴ tn Or “spoke.”

[3:21]  ⁵ tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[5:31]  ⁶ tn Grk “This one God exalted” (emphatic).

[5:31]  ⁷ tn Or “Founder” (of a movement).

[5:31]  ⁸ tn Or “to give repentance and forgiveness of sins to Israel.”

[7:1]  ⁹ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[13:45]  ¹⁰ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ¹¹ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ¹² tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ¹³ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[13:48]  ¹⁴ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ¹⁵ tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ¹⁶ sn Note the contrast to v. 46 in regard to eternal life.

[14:11]  ¹⁷ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ¹⁸ 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]  ¹⁹ 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.

[15:12]  ²⁰ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ²¹ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[17:24]  ²² tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ²³ 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]  ²⁴ 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.

[26:3]  ²⁵ tn BDAG 613 s.v. μάλιστα 1 states, “μ. γνώστην ὄντα σε since you are outstandingly familiar Ac 26:3.”

[26:3]  ²⁶ tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”

[26:3]  ²⁷ tn BDAG 218 s.v. δέομαι states, “In our lit. only w. the mng. to ask for something pleadingly, ask, request,” and then in section a.α states, “w. inf. foll.…Ac 26:3.”

[26:6]  ²⁸ tn BDAG 568 s.v. κρίνω 5.a.α has “κρίνεσθαι ἐπί τινι be on trial because of a thing Ac 26:6.”

[26:6]  ²⁹ tn Or “forefathers”; Grk “fathers.”