Kisah Para Rasul 2:16

2:16 But this is what was spoken about through the prophet Joel: ¹ 

Kisah Para Rasul 2:30

2:30 So then, because ²  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ³  on his throne, ⁴ 

Kisah Para Rasul 3:18

3:18 But the things God foretold ⁵  long ago through ⁶  all the prophets – that his Christ ⁷  would suffer – he has fulfilled in this way.

Kisah Para Rasul 3:21

3:21 This one ⁸  heaven must ⁹  receive until the time all things are restored, ¹⁰  which God declared ¹¹  from times long ago ¹²  through his holy prophets.

Kisah Para Rasul 3:24-25

3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ¹³  these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ¹⁴  saying to Abraham, ‘And in your descendants ¹⁵  all the nations ¹⁶  of the earth will be blessed.’ ¹⁷ 

Kisah Para Rasul 8:28

8:28 and was returning home, sitting ¹⁸  in his chariot, reading ¹⁹  the prophet Isaiah.

Kisah Para Rasul 8:30

8:30 So Philip ran up ²⁰  to it ²¹  and heard the man ²²  reading Isaiah the prophet. He ²³  asked him, ²⁴  “Do you understand what you’re reading?”

Kisah Para Rasul 8:34

8:34 Then the eunuch said ²⁵  to Philip, “Please tell me, ²⁶  who is the prophet saying this about – himself or someone else?” ²⁷ 

[2:16]  ¹ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.

[2:30]  ² tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ³ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ⁴ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[3:18]  ⁵ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ⁶ tn Grk “by the mouth of” (an idiom).

[3:18]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:18]  sn See the note on Christ in 2:31.

[3:21]  ⁸ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Or “spoke.”

[3:21]  ¹² tn Or “from all ages past.”

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

[3:24]  ¹³ tn Or “proclaimed.”

[3:24]  sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.

[3:25]  ¹⁴ tn Or “forefathers”; Grk “fathers.”

[3:25]  ¹⁵ tn Or “in your offspring”; Grk “in your seed.”

[3:25]  sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.

[3:25]  ¹⁶ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ¹⁷ sn A quotation from Gen 22:18.

[8:28]  ¹⁸ tn Grk “and was sitting.” 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.

[8:28]  ¹⁹ tn Grk “and was reading.” 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.

[8:28]  sn The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house.

[8:30]  ²⁰ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ²¹ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ²² tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ²³ tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[8:30]  ²⁴ tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”

[8:34]  ²⁵ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ²⁶ tn Grk “I beg you,” “I ask you.”

[8:34]  ²⁷ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.