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 3:2

3:2 And a man lame ⁶  from birth ⁷  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ⁸  so he could beg for money ⁹  from those going into the temple courts. ¹⁰ 

1 Petrus 3:13

3:13 For ¹¹  who is going to harm you if you are devoted to what is good?

1 Petrus 1:1

Salutation

1:1 From Peter, ¹²  an apostle of Jesus Christ, to those temporarily residing ¹³  abroad ¹⁴  (in Pontus, Galatia, Cappadocia, the province of Asia, ¹⁵  and Bithynia) who are chosen ¹⁶ 

[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.

[3:2]  ⁶ tn Or “crippled.”

[3:2]  ⁷ tn Grk “from his mother’s womb.”

[3:2]  ⁸ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.

[1:1]  ¹² tn Grk “Peter.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹³ tn Or “to those living as resident aliens,” “to the exiles.” This term is used metaphorically of Christians who live in this world as foreigners, since their homeland is heaven.

[1:1]  ¹⁴ tn Grk “in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles. But here it is probably metaphorical, used of Gentile Christians spread out as God’s people in the midst of a godless world.

[1:1]  ¹⁵ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[1:1]  ¹⁶ tn Or “to the chosen sojourners…” On this reading the phrases in v. 2 describe their entire existence as sojourners, etc., not just their election.