Yesaya 65:17

65:17 For look, I am ready to create

new heavens and a new earth! ¹ 

The former ones ²  will not be remembered;

no one will think about them anymore. ³ 

Yesaya 66:22

66:22 “For just as the new heavens and the new earth I am about to make will remain standing before me,” says the Lord, “so your descendants and your name will remain.

Kisah Para Rasul 3:21

3:21 This one ⁴  heaven must ⁵  receive until the time all things are restored, ⁶  which God declared ⁷  from times long ago ⁸  through his holy prophets.

Kisah Para Rasul 3:2

3:2 And a man lame ⁹  from birth ¹⁰  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹¹  so he could beg for money ¹²  from those going into the temple courts. ¹³ 

Pengkhotbah 3:13

3:13 and also that everyone should eat and drink, and find enjoyment in all his toil,

for these things ¹⁴  are a gift from God.

Wahyu 21:5

21:5 And the one seated on the throne said: “Look! I am making all things new!” Then ¹⁵  he said to me, “Write it down, ¹⁶  because these words are reliable ¹⁷  and true.”

[65:17]  ¹ sn This hyperbolic statement likens the coming transformation of Jerusalem (see vv. 18-19) to a new creation of the cosmos.

[65:17]  ² tn Or perhaps, “the former things” (so ASV, NASB, NIV, NRSV); TEV “The events of the past.”

[65:17]  ³ tn Heb “and they will not come up on the mind.”

[3:21]  ⁴ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ⁵ 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]  ⁶ 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]  ⁷ tn Or “spoke.”

[3:21]  ⁸ tn Or “from all ages past.”

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

[3:2]  ⁹ tn Or “crippled.”

[3:2]  ¹⁰ tn Grk “from his mother’s womb.”

[3:2]  ¹¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹² tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ¹³ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[3:13]  ¹⁴ tn Heb “for it.” The referent of the 3rd person feminine singular independent person pronoun (“it”) is probably the preceding statement: “to eat, drink, and find satisfaction.” This would be an example of an anacoluthon (GKC 505-6 §167.b). Thus the present translation uses “these things” to indicate the reference back to the preceding.

[21:5]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[21:5]  ¹⁶ tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:5]  ¹⁷ tn Grk “faithful.”