Kisah Para Rasul 2:30-31

2:30 So then, because ¹  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ²  on his throne, ³  2:31 David by foreseeing this ⁴  spoke about the resurrection of the Christ, ⁵  that he was neither abandoned to Hades, ⁶  nor did his body ⁷  experience ⁸  decay. ⁹ 

Kisah Para Rasul 4:25-28

4:25 who said by the Holy Spirit through ¹⁰  your servant David our forefather, ¹¹ 

‘Why do the nations ¹²  rage, ¹³ 

and the peoples plot foolish ¹⁴  things?

4:26 The kings of the earth stood together, ¹⁵ 

and the rulers assembled together,

against the Lord and against his ¹⁶  Christ.’ ¹⁷ 

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ¹⁸  your holy servant Jesus, whom you anointed, ¹⁹  4:28 to do as much as your power ²⁰  and your plan ²¹  had decided beforehand ²²  would happen.

Kisah Para Rasul 28:25

28:25 So they began to leave, ²³  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ²⁴  through the prophet Isaiah

[2:30]  ¹ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ² tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ³ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:31]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ sn An allusion to Ps 16:10.

[4:25]  ¹⁰ tn Grk “by the mouth of” (an idiom).

[4:25]  ¹¹ tn Or “ancestor”; Grk “father.”

[4:25]  ¹² tn Or “Gentiles.”

[4:25]  ¹³ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ¹⁴ tn Or “futile”; traditionally, “vain.”

[4:26]  ¹⁵ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ¹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  sn See the note on Christ in 2:31.

[4:26]  ¹⁷ sn A quotation from Ps 2:1-2.

[4:27]  ¹⁸ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ¹⁹ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ²⁰ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ²¹ tn Or “purpose,” “will.”

[4:28]  ²² tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[28:25]  ²³ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ²⁴ tn Or “forefathers”; Grk “fathers.”