Kisah Para Rasul 7:12

7:12 So when Jacob heard that there was grain ¹  in Egypt, he sent our ancestors ²  there ³  the first time.

Kisah Para Rasul 7:14-15

7:14 So Joseph sent a message ⁴  and invited ⁵  his father Jacob and all his relatives to come, seventy-five people ⁶  in all. 7:15 So Jacob went down to Egypt and died there, ⁷  along with our ancestors, ⁸ 

Kisah Para Rasul 7:46

7:46 He ⁹  found favor ¹⁰  with ¹¹  God and asked that he could ¹²  find a dwelling place ¹³  for the house ¹⁴  of Jacob.

[7:12]  ¹ tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).

[7:12]  ² tn Or “forefathers”; Grk “fathers.”

[7:12]  ³ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:14]  ⁴ tn The words “a message” are not in the Greek text, but are implied.

[7:14]  ⁵ tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).

[7:14]  ⁶ tn Grk “souls” (here an idiom for the whole person).

[7:15]  ⁷ tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[7:15]  ⁸ tn Or “forefathers”; Grk “fathers.”

[7:46]  ⁹ tn Grk “David, who” The relative pronoun was replaced by the pronoun “he” and a new sentence was begun in the translation at this point to improve the English style.

[7:46]  ¹⁰ tn Or “grace.”

[7:46]  ¹¹ tn Grk “before,” “in the presence of.”

[7:46]  ¹² tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (Jeurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).

[7:46]  ¹³ tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).

[7:46]  ¹⁴ tc Some mss read θεῷ (qew, “God”) here, a variant much easier to understand in the context. The reading “God” is supported by א² A C E Ψ 33 1739 Ï lat sy co. The more difficult οἴκῳ (oikw, “house”) is supported by Ì⁷⁴ א* B D H 049 pc. Thus the second reading is preferred both externally because of better ms evidence and internally because it is hard to see how a copyist finding the reading “God” would change it to “house,” while it is easy to see how (given the LXX of Ps 132:5) a copyist might assimilate the reading and change “house” to “God.” However, some scholars think the reading “house” is so difficult as to be unacceptable. Others (like Lachmann and Hort) resorted to conjectural emendation at this point. Others (Ropes) sought an answer in an underlying Aramaic expression. Not everyone thinks the reading “house” is too difficult to be accepted as original (see Lake and Cadbury). A. F. J. Klijn, “Stephen’s Speech – Acts vii.2-53,” NTS 4 (1957): 25-31, compared the idea of a “house within the house of Israel” with the Manual of Discipline from Qumran, a possible parallel that seems to support the reading “house” as authentic. (For the more detailed discussion from which this note was derived, see TCGNT 308-9.)