Kisah Para Rasul 17:24

17:24 The God who made the world and everything in it, ¹  who is ²  Lord of heaven and earth, does not live in temples made by human hands, ³ 

Kisah Para Rasul 7:42

7:42 But God turned away from them and gave them over ⁴  to worship the host ⁵  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ⁶  forty years in the wilderness, was it, ⁷  house of Israel?

Kisah Para Rasul 10:28

10:28 He said to them, “You know that ⁸  it is unlawful ⁹  for a Jew ¹⁰  to associate with or visit a Gentile, ¹¹  yet God has shown me that I should call no person ¹²  defiled or ritually unclean. ¹³ 

[17:24]  ¹ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ² 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]  ³ 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.

[7:42]  ⁴ sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.

[7:42]  ⁵ tn Or “stars.”

[7:42]  sn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5. See Ps 106:36-43.

[7:42]  ⁶ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ⁷ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[10:28]  ⁸ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ⁹ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ¹⁰ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ¹¹ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ¹² tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ¹³ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:28]  sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.