Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ¹  the God of our forefathers, ²  has glorified ³  his servant ⁴  Jesus, whom you handed over and rejected ⁵  in the presence of Pilate after he had decided ⁶  to release him.

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ⁷  not persecute? ⁸  They ⁹  killed those who foretold long ago the coming of the Righteous One, ¹⁰  whose betrayers and murderers you have now become! ¹¹ 

Kisah Para Rasul 13:17

13:17 The God of this people Israel ¹²  chose our ancestors ¹³  and made the people great ¹⁴  during their stay as foreigners ¹⁵  in the country ¹⁶  of Egypt, and with uplifted arm ¹⁷  he led them out of it.

Kisah Para Rasul 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ¹⁸  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ¹⁹ 

Kisah Para Rasul 28:25

28:25 So they began to leave, ²⁰  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ²¹  through the prophet Isaiah

[3:13]  ¹ 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]  ² 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]  ³ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁴ 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]  ⁵ tn Or “denied,” “disowned.”

[3:13]  ⁶ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[7:52]  ⁷ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁸ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁹ 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]  ¹⁰ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ¹¹ 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).

[13:17]  ¹² tn Or “people of Israel.”

[13:17]  ¹³ tn Or “forefathers”; Grk “fathers.”

[13:17]  sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.

[13:17]  ¹⁴ tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ¹⁵ tn Or “as resident aliens.”

[13:17]  ¹⁶ tn Or “land.”

[13:17]  ¹⁷ sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[26:29]  ¹⁸ tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ¹⁹ sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

[28:25]  ²⁰ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ²¹ tn Or “forefathers”; Grk “fathers.”