Kisah Para Rasul 3:12-16
Konteks3:12 When Peter saw this, he declared to the people, “Men of Israel, 1 why are you amazed at this? Why 2 do you stare at us as if we had made this man 3 walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, 4 the God of our forefathers, 5 has glorified 6 his servant 7 Jesus, whom you handed over and rejected 8 in the presence of Pilate after he had decided 9 to release him. 3:14 But you rejected 10 the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed 11 the Originator 12 of life, whom God raised 13 from the dead. To this fact we are witnesses! 14 3:16 And on the basis of faith in Jesus’ 15 name, 16 his very name has made this man – whom you see and know – strong. The 17 faith that is through Jesus 18 has given him this complete health in the presence 19 of you all.
Kisah Para Rasul 7:51-60
Konteks7:51 “You stubborn 20 people, with uncircumcised 21 hearts and ears! 22 You are always resisting the Holy Spirit, like your ancestors 23 did! 7:52 Which of the prophets did your ancestors 24 not persecute? 25 They 26 killed those who foretold long ago the coming of the Righteous One, 27 whose betrayers and murderers you have now become! 28 7:53 You 29 received the law by decrees given by angels, 30 but you did not obey 31 it.” 32
7:54 When they heard these things, they became furious 33 and ground their teeth 34 at him. 7:55 But Stephen, 35 full 36 of the Holy Spirit, looked intently 37 toward heaven and saw the glory of God, and Jesus standing 38 at the right hand of God. 7:56 “Look!” he said. 39 “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, 40 shouting out with a loud voice, and rushed at him with one intent. 7:58 When 41 they had driven him out of the city, they began to stone him, 42 and the witnesses laid their cloaks 43 at the feet of a young man named Saul. 7:59 They 44 continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell 45 to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” 46 When 47 he had said this, he died. 48
Kisah Para Rasul 17:31
Konteks17:31 because he has set 49 a day on which he is going to judge the world 50 in righteousness, by a man whom he designated, 51 having provided proof to everyone by raising 52 him from the dead.”
[3:12] 1 tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).
[3:12] 3 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[3:13] 4 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] 5 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] 6 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 7 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] 8 tn Or “denied,” “disowned.”
[3:13] 9 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[3:14] 10 tn Or “denied,” “disowned.”
[3:15] 11 tn Or “You put to death.”
[3:15] 12 tn Or “Founder,” “founding Leader.”
[3:15] 13 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
[3:15] 14 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).
[3:16] 15 tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] 16 sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.
[3:16] 17 tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.
[3:16] 18 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.
[3:16] 19 tn Or “in full view.”
[7:51] 20 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
[7:51] 21 tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.
[7:51] 22 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
[7:51] 23 tn Or “forefathers”; Grk “fathers.”
[7:52] 24 tn Or “forefathers”; Grk “fathers.”
[7:52] 25 sn Which…persecute. The rhetorical question suggests they persecuted them all.
[7:52] 26 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] 27 sn The Righteous One is a reference to Jesus Christ.
[7:52] 28 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).
[7:53] 29 tn Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[7:53] 30 tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees.
[7:53] sn Decrees given by angels. According to Jewish traditions in the first century, the law of Moses was mediated through angels. See also the note on “angel” in 7:35.
[7:53] 31 tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
[7:53] 32 tn Or “did not obey it.”
[7:54] 33 tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).
[7:54] 34 tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.
[7:55] 35 tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
[7:55] 36 tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.
[7:55] 37 tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
[7:55] 38 sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.
[7:56] 39 tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:57] 40 sn They covered their ears to avoid hearing what they considered to be blasphemy.
[7:58] 41 tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:58] 42 sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.
[7:58] 43 tn Or “outer garments.”
[7:58] sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).
[7:59] 44 tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:60] 45 tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.
[7:60] 46 sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).
[7:60] 47 tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:60] 48 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
[17:31] 50 sn The world refers to the whole inhabited earth.
[17:31] 51 tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”
[17:31] sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).
[17:31] 52 tn The participle ἀναστήσας (anasthsa") indicates means here.
