Kisah Para Rasul 7:38

7:38 This is the man who was in the congregation ¹  in the wilderness ²  with the angel who spoke to him at Mount Sinai, and with our ancestors, ³  and he ⁴  received living oracles ⁵  to give to you. ⁶ 

Kisah Para Rasul 12:11

12:11 When ⁷  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ⁸  me from the hand ⁹  of Herod ¹⁰  and from everything the Jewish people ¹¹  were expecting to happen.”

Kisah Para Rasul 23:9

23:9 There was a great commotion, ¹²  and some experts in the law ¹³  from the party of the Pharisees stood up ¹⁴  and protested strongly, ¹⁵  “We find nothing wrong ¹⁶  with this man. What if a spirit or an angel has spoken to him?”

[7:38]  ¹ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ² tn Or “desert.”

[7:38]  ³ tn Or “forefathers”; Grk “fathers.”

[7:38]  ⁴ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ⁵ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ⁶ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[12:11]  ⁷ tn Grk “And when.” 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.

[12:11]  ⁸ tn Or “delivered.”

[12:11]  ⁹ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ¹⁰ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ¹¹ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[23:9]  ¹² tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ¹³ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ¹⁴ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ¹⁵ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ¹⁶ sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.