Kisah Para Rasul 2:23-24
Konteks2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed 1 by nailing him to a cross at the hands of Gentiles. 2 2:24 But God raised him up, 3 having released 4 him from the pains 5 of death, because it was not possible for him to be held in its power. 6
Kisah Para Rasul 13:17-34
Konteks13:17 The God of this people Israel 7 chose our ancestors 8 and made the people great 9 during their stay as foreigners 10 in the country 11 of Egypt, and with uplifted arm 12 he led them out of it. 13:18 For 13 a period of about forty years he put up with 14 them in the wilderness. 15 13:19 After 16 he had destroyed 17 seven nations 18 in the land of Canaan, he gave his people their land as an inheritance. 19 13:20 All this took 20 about four hundred fifty years. After this 21 he gave them judges until the time of 22 Samuel the prophet. 13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled 23 forty years. 13:22 After removing him, God 24 raised up 25 David their king. He testified about him: 26 ‘I have found David 27 the son of Jesse to be a man after my heart, 28 who will accomplish everything I want him to do.’ 29 13:23 From the descendants 30 of this man 31 God brought to Israel a Savior, Jesus, just as he promised. 32 13:24 Before 33 Jesus 34 arrived, John 35 had proclaimed a baptism for repentance 36 to all the people of Israel. 13:25 But while John was completing his mission, 37 he said repeatedly, 38 ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ 39 13:26 Brothers, 40 descendants 41 of Abraham’s family, 42 and those Gentiles among you who fear God, 43 the message 44 of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize 45 him, 46 and they fulfilled the sayings 47 of the prophets that are read every Sabbath by condemning 48 him. 49 13:28 Though 50 they found 51 no basis 52 for a death sentence, 53 they asked Pilate to have him executed. 13:29 When they had accomplished 54 everything that was written 55 about him, they took him down 56 from the cross 57 and placed him 58 in a tomb. 13:30 But God raised 59 him from the dead, 13:31 and 60 for many days he appeared to those who had accompanied 61 him from Galilee to Jerusalem. These 62 are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, 63 13:33 that this promise 64 God has fulfilled to us, their children, by raising 65 Jesus, as also it is written in the second psalm, ‘You are my Son; 66 today I have fathered you.’ 67 13:34 But regarding the fact that he has raised Jesus 68 from the dead, never 69 again to be 70 in a state of decay, God 71 has spoken in this way: ‘I will give you 72 the holy and trustworthy promises 73 made to David.’ 74
Kisah Para Rasul 17:3
Konteks17:3 explaining and demonstrating 75 that the Christ 76 had to suffer and to rise from the dead, 77 saying, 78 “This Jesus I am proclaiming to you is the Christ.” 79
Kisah Para Rasul 26:22-23
Konteks26:22 I have experienced 80 help from God to this day, and so I stand testifying to both small and great, saying nothing except 81 what the prophets and Moses said 82 was going to happen: 26:23 that 83 the Christ 84 was to suffer and be the first to rise from the dead, to proclaim light both to our people 85 and to the Gentiles.” 86
[2:23] 2 tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.
[2:24] 3 tn Grk “Whom God raised up.”
[2:24] 4 tn Or “having freed.”
[2:24] 5 sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.
[2:24] 6 tn Or “for him to be held by it” (in either case, “it” refers to death’s power).
[13:17] 7 tn Or “people of Israel.”
[13:17] 8 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] 9 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] 10 tn Or “as resident aliens.”
[13:17] 12 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.
[13:18] 13 tn Grk “And for.” 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.
[13:18] 14 tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
[13:19] 16 tn Grk “And after.” 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.
[13:19] 17 tn The participle καθελών (kaqelwn) is taken temporally.
[13:19] 18 sn Seven nations. See Deut 7:1.
[13:19] 19 tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.
[13:20] 20 tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).
[13:20] 21 tn Grk “And after these things.” 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.
[13:20] 22 tn The words “the time of” are not in the Greek text, but are implied.
[13:21] 23 tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).
[13:22] 24 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:22] 25 sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.
[13:22] 26 tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).
[13:22] 27 sn A quotation from Ps 89:20.
[13:22] 28 sn A quotation from 1 Sam 13:14.
[13:22] 29 tn Or “who will perform all my will,” “who will carry out all my wishes.”
[13:23] 30 tn Or “From the offspring”; Grk “From the seed.”
[13:23] sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.
[13:23] 31 sn The phrase this man is in emphatic position in the Greek text.
[13:23] 32 tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.
[13:23] sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.
[13:24] 33 tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.
[13:24] 34 tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.
[13:24] 35 sn John refers here to John the Baptist.
[13:24] 36 tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
[13:25] 38 tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.
[13:25] 39 tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.
[13:26] 40 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[13:26] 43 tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.
[13:27] 45 tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.
[13:27] 47 tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”
[13:27] sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.
[13:27] 48 tn The participle κρίναντες (krinante") is instrumental here.
[13:27] 49 tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[13:28] 50 tn Grk “And though.” 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.
[13:28] 51 tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.
[13:28] 52 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
[13:28] 53 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
[13:29] 54 tn Or “carried out.”
[13:29] 55 sn That is, everything that was written in OT scripture.
[13:29] 56 tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.
[13:29] 57 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
[13:29] 58 tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[13:30] 59 sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
[13:31] 60 tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.
[13:31] 61 sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.
[13:31] 62 tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.
[13:32] 63 tn Or “to our forefathers”; Grk “the fathers.”
[13:33] 64 tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.
[13:33] sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).
[13:33] 65 tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.
[13:33] sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).
[13:33] 66 sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.
[13:33] 67 tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”
[13:33] sn A quotation from Ps 2:7.
[13:34] 68 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:34] 69 tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.
[13:34] 70 tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.
[13:34] 71 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:34] 72 tn The pronoun “you” is plural here. The promises of David are offered to the people.
[13:34] 73 tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.
[13:34] 74 sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.
[17:3] 75 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
[17:3] 76 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:3] sn See the note on Christ in 2:31.
[17:3] 77 sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.
[17:3] 78 tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.
[17:3] 79 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:3] sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.
[26:22] 80 tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.
[26:22] 81 tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”
[26:22] 82 sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.
[26:23] 83 tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”
[26:23] 84 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[26:23] sn See the note on Christ in 2:31.
[26:23] 85 tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.
[26:23] 86 sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.
