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 7:44

7:44 Our ancestors ⁷  had the tabernacle ⁸  of testimony in the wilderness, ⁹  just as God ¹⁰  who spoke to Moses ordered him ¹¹  to make it according to the design he had seen.

Kisah Para Rasul 9:13

9:13 But Ananias replied, ¹²  “Lord, I have heard from many people ¹³  about this man, how much harm he has done to your saints in Jerusalem,

Kisah Para Rasul 9:21

9:21 All ¹⁴  who heard him were amazed and were saying, “Is this not ¹⁵  the man who in Jerusalem was ravaging ¹⁶  those who call on this name, and who had come here to bring them as prisoners ¹⁷  to the chief priests?”

Kisah Para Rasul 13:17

13:17 The God of this people Israel ¹⁸  chose our ancestors ¹⁹  and made the people great ²⁰  during their stay as foreigners ²¹  in the country ²²  of Egypt, and with uplifted arm ²³  he led them out of it.

Kisah Para Rasul 13:41

13:41 ‘Look, you scoffers; be amazed and perish! ²⁴ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ²⁵ 

Kisah Para Rasul 28:25

28:25 So they began to leave, ²⁶  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ²⁷  through the prophet Isaiah

[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.

[7:44]  ⁷ tn Or “forefathers”; Grk “fathers.”

[7:44]  ⁸ tn Or “tent.”

[7:44]  sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.

[7:44]  ⁹ tn Or “desert.”

[7:44]  ¹⁰ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ¹¹ 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.

[9:13]  ¹² sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.

[9:13]  ¹³ tn The word “people” is not in the Greek text, but is implied.

[9:21]  ¹⁴ tn Grk “And all.” 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.

[9:21]  ¹⁵ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ¹⁶ tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.

[9:21]  ¹⁷ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[13:17]  ¹⁸ tn Or “people of Israel.”

[13:17]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Or “as resident aliens.”

[13:17]  ²² tn Or “land.”

[13:17]  ²³ 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.

[13:41]  ²⁴ tn Or “and die!”

[13:41]  ²⁵ sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

[28:25]  ²⁶ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ²⁷ tn Or “forefathers”; Grk “fathers.”