Kisah Para Rasul 2:31

2:31 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 3:21

3:21 This one ⁷  heaven must ⁸  receive until the time all things are restored, ⁹  which God declared ¹⁰  from times long ago ¹¹  through his holy prophets.

Kisah Para Rasul 7:6

7:6 But God spoke as follows: ‘Your ¹²  descendants will be foreigners ¹³  in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. ¹⁴ 

[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.

[3:21]  ⁷ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Or “spoke.”

[3:21]  ¹¹ tn Or “from all ages past.”

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

[7:6]  ¹² tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

[7:6]  ¹³ tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  ¹⁴ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.