Kisah Para Rasul 7:38

7:38 This is the man who was in the congregation ¹  in the wilderness ²  with the angel who spoke to him at Mount Sinai, and with our ancestors, ³  and he ⁴  received living oracles ⁵  to give to you. ⁶ 

Roma 3:2

3:2 Actually, there are many advantages. ⁷  First of all, ⁸  the Jews ⁹  were entrusted with the oracles of God. ¹⁰ 

Ibrani 5:12

5:12 For though you should in fact be teachers by this time, ¹¹  you need someone to teach you the beginning elements of God’s utterances. ¹²  You have gone back to needing ¹³  milk, not ¹⁴  solid food.

[7:38]  ¹ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ² tn Or “desert.”

[7:38]  ³ tn Or “forefathers”; Grk “fathers.”

[7:38]  ⁴ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ⁵ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ⁶ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[3:2]  ⁷ tn Grk “much in every way.”

[3:2]  ⁸ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  tn Grk “first indeed that.”

[3:2]  ⁹ tn Grk “they were.”

[3:2]  ¹⁰ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[5:12]  ¹¹ tn Grk “because of the time.”

[5:12]  ¹² tn Grk “the elements of the beginning of the oracles of God.”

[5:12]  ¹³ tn Grk “you have come to have a need for.”

[5:12]  ¹⁴ tc ‡ Most texts, including some early and important ones (א² A B* D Ψ 0122 0278 1881 Ï sy Cl), have καί (kai, “and”) immediately preceding οὐ (ou, “not”), but other equally significant witnesses (Ì⁴⁶ א* B² C 33 81 1739 lat Or Did) lack the conjunction. As it was a natural tendency for scribes to add a coordinating conjunction, the καί appears to be a motivated reading. On balance, it is probably best to regard the shorter reading as authentic. NA²⁷ has καί in brackets, indicating doubts as to its authenticity.