Kisah Para Rasul 3:13-15

3:13 The God of Abraham, Isaac, and Jacob, ¹  the God of our forefathers, ²  has glorified ³  his servant ⁴  Jesus, whom you handed over and rejected ⁵  in the presence of Pilate after he had decided ⁶  to release him. 3:14 But you rejected ⁷  the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed ⁸  the Originator ⁹  of life, whom God raised ¹⁰  from the dead. To this fact we are witnesses! ¹¹ 

Kisah Para Rasul 4:10-11

4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ¹²  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ¹³  is the stone that was rejected by you, ¹⁴  the builders, that has become the cornerstone. ¹⁵ 

Kisah Para Rasul 5:30

5:30 The God of our forefathers ¹⁶  raised up Jesus, whom you seized and killed by hanging him on a tree. ¹⁷ 

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ¹⁸  not persecute? ¹⁹  They ²⁰  killed those who foretold long ago the coming of the Righteous One, ²¹  whose betrayers and murderers you have now become! ²² 

Kejadian 50:20

50:20 As for you, you meant to harm me, ²³  but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. ²⁴ 

Matius 27:20-25

27:20 But the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. 27:21 The ²⁵  governor asked them, “Which of the two do you want me to release for you?” And they said, “Barabbas!” 27:22 Pilate said to them, “Then what should I do with Jesus who is called the Christ?” ²⁶  They all said, “Crucify him!” ²⁷  27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”

Jesus is Condemned and Mocked

27:24 When ²⁸  Pilate saw that he could do nothing, but that instead a riot was starting, he took some water, washed his hands before the crowd and said, “I am innocent of this man’s blood. You take care of it yourselves!” ²⁹  27:25 In ³⁰  reply all the people said, “Let his blood be on us and on our children!”

[3:13]  ¹ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ² tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ³ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁴ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ⁵ tn Or “denied,” “disowned.”

[3:13]  ⁶ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:14]  ⁷ tn Or “denied,” “disowned.”

[3:15]  ⁸ tn Or “You put to death.”

[3:15]  ⁹ tn Or “Founder,” “founding Leader.”

[3:15]  ¹⁰ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ¹¹ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).

[4:10]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ¹³ tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ¹⁴ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ¹⁵ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[5:30]  ¹⁶ tn Or “ancestors”; Grk “fathers.”

[5:30]  ¹⁷ tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[7:52]  ¹⁸ tn Or “forefathers”; Grk “fathers.”

[7:52]  ¹⁹ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ²⁰ tn Grk “And they.” 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.

[7:52]  ²¹ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ²² sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[50:20]  ²³ tn Heb “you devised against me evil.”

[50:20]  ²⁴ tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”

[27:21]  ²⁵ tn Grk “answering, the governor said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.

[27:22]  ²⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[27:22]  sn See the note on Christ in 1:16.

[27:22]  ²⁷ tn Grk “Him – be crucified!” The third person imperative is difficult to translate because English has no corresponding third person form for the imperative. The traditional translation “Let him be crucified” sounds as if the crowd is giving consent or permission. “He must be crucified” is closer, but it is more natural in English to convert the passive to active and simply say “Crucify him.”

[27:22]  sn See the note on crucified in 20:19.

[27:24]  ²⁸ tn Here δέ (de) has not been translated.

[27:24]  ²⁹ sn You take care of it yourselves! Compare the response of the chief priests and elders to Judas in 27:4. The expression is identical except that in 27:4 it is singular and here it is plural.

[27:25]  ³⁰ tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.