Kisah Para Rasul 2:31
Konteks2:31 David by foreseeing this 1 spoke about the resurrection of the Christ, 2 that he was neither abandoned to Hades, 3 nor did his body 4 experience 5 decay. 6
Kisah Para Rasul 3:13
Konteks3:13 The God of Abraham, Isaac, and Jacob, 7 the God of our forefathers, 8 has glorified 9 his servant 10 Jesus, whom you handed over and rejected 11 in the presence of Pilate after he had decided 12 to release him.
Kisah Para Rasul 4:25
Konteks4:25 who said by the Holy Spirit through 13 your servant David our forefather, 14
‘Why do the nations 15 rage, 16
and the peoples plot foolish 17 things?
Kisah Para Rasul 7:5
Konteks7:5 He 18 did not give any of it to him for an inheritance, 19 not even a foot of ground, 20 yet God 21 promised to give it to him as his possession, and to his descendants after him, 22 even though Abraham 23 as yet had no child.
Kisah Para Rasul 7:8
Konteks7:8 Then God 24 gave Abraham 25 the covenant 26 of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, 27 and Isaac became the father of 28 Jacob, and Jacob of the twelve patriarchs. 29
Kisah Para Rasul 14:3
Konteks14:3 So they stayed there 30 for a considerable time, speaking out courageously for the Lord, who testified 31 to the message 32 of his grace, granting miraculous signs 33 and wonders to be performed through their hands.
Kisah Para Rasul 20:35
Konteks20:35 By all these things, 34 I have shown you that by working in this way we must help 35 the weak, 36 and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” 37
[2:31] 1 tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).
[2:31] 2 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[2:31] sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.
[2:31] 3 tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.
[2:31] 4 tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”
[2:31] 5 tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”
[2:31] 6 sn An allusion to Ps 16:10.
[3:13] 7 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] 8 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] 9 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
[3:13] 10 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] 11 tn Or “denied,” “disowned.”
[3:13] 12 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
[4:25] 13 tn Grk “by the mouth of” (an idiom).
[4:25] 14 tn Or “ancestor”; Grk “father.”
[4:25] 16 sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
[4:25] 17 tn Or “futile”; traditionally, “vain.”
[7:5] 18 tn Grk “And he.” 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.
[7:5] 19 tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.
[7:5] 20 tn Grk “a step of a foot” (cf. Deut 2:5).
[7:5] 21 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:5] 22 sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.
[7:5] 23 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
[7:8] 24 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:8] 25 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
[7:8] 26 sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.
[7:8] 27 tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.
[7:8] 28 tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.
[7:8] 29 sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).
[14:3] 30 tn The word “there” is not in the Greek text, but is implied.
[14:3] 31 sn The Lord testified to the message by granting the signs described in the following clause.
[14:3] 33 tn Here the context indicates the miraculous nature of the signs mentioned.
[20:35] 34 sn The expression By all these things means “In everything I did.”
[20:35] 35 tn Or “must assist.”
[20:35] 36 tn Or “the sick.” See Eph 4:28.
[20:35] 37 sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.
