Kisah Para Rasul 7:48

7:48 Yet the Most High ¹  does not live in houses made by human hands, ²  as the prophet says,

Kisah Para Rasul 7:1

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ³ 

Kisah Para Rasul 8:27

8:27 So ⁴  he got up ⁵  and went. There ⁶  he met ⁷  an Ethiopian eunuch, ⁸  a court official of Candace, ⁹  queen of the Ethiopians, who was in charge of all her treasury. He ¹⁰  had come to Jerusalem to worship, ¹¹ 

Kisah Para Rasul 8:2

8:2 Some ¹²  devout men buried Stephen and made loud lamentation ¹³  over him. ¹⁴ 

Kisah Para Rasul 2:6

2:6 When this sound ¹⁵  occurred, a crowd gathered and was in confusion, ¹⁶  because each one heard them speaking in his own language.

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ¹⁷  days, when the disciples were growing in number, ¹⁸  a complaint arose on the part of the Greek-speaking Jews ¹⁹  against the native Hebraic Jews, ²⁰  because their widows ²¹  were being overlooked ²²  in the daily distribution of food. ²³ 

Yesaya 66:1

66:1 This is what the Lord says:

“The heavens are my throne

and the earth is my footstool.

Where then is the house you will build for me?

Where is the place where I will rest?

Yohanes 4:22-23

4:22 You people ²⁴  worship what you do not know. We worship what we know, because salvation is from the Jews. ²⁵  4:23 But a time ²⁶  is coming – and now is here ²⁷  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ²⁸  such people to be ²⁹  his worshipers. ³⁰ 

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

[7:48]  ² 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).

[7:1]  ³ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[8:27]  ⁴ tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.

[8:27]  ⁵ tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[8:27]  ⁶ tn Grk “And there.” 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.

[8:27]  ⁷ tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”

[8:27]  ⁸ sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.

[8:27]  ⁹ tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.

[8:27]  sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century a.d.). Classical writers refer to several queens of Meroe in the 1st century b.c. and 1st century a.d. who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled a.d. 25-41.

[8:27]  ¹⁰ tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[8:27]  ¹¹ sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.

[8:2]  ¹² tn “Some” is not in the Greek text, but is implied.

[8:2]  ¹³ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ¹⁴ tn Or “mourned greatly for him.”

[2:6]  ¹⁵ tn Or “this noise.”

[2:6]  ¹⁶ tn Or “was bewildered.”

[6:1]  ¹⁷ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹⁸ tn Grk “were multiplying.”

[6:1]  ¹⁹ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ²⁰ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ²¹ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ²² tn Or “neglected.”

[6:1]  ²³ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[4:22]  ²⁴ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.

[4:22]  ²⁵ tn Or “from the Judeans.” See the note on “Jew” in v. 9.

[4:23]  ²⁶ tn Grk “an hour.”

[4:23]  ²⁷ tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ²⁸ sn See also John 4:27.

[4:23]  ²⁹ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ³⁰ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[4:23]  sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.