Kisah Para Rasul 7:42

7:42 But God turned away from them and gave them over ¹  to worship the host ²  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ³  forty years in the wilderness, was it, ⁴  house of Israel?

Kisah Para Rasul 13:17

13:17 The God of this people Israel ⁵  chose our ancestors ⁶  and made the people great ⁷  during their stay as foreigners ⁸  in the country ⁹  of Egypt, and with uplifted arm ¹⁰  he led them out of it.

Kisah Para Rasul 13:22

13:22 After removing him, God ¹¹  raised up ¹²  David their king. He testified about him: ¹³  ‘I have found David ¹⁴  the son of Jesse to be a man after my heart, ¹⁵  who will accomplish everything I want him to do.’ ¹⁶ 

Kisah Para Rasul 22:30

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ¹⁷  wanted to know the true reason ¹⁸  Paul ¹⁹  was being accused by the Jews, he released him and ordered the chief priests and the whole council ²⁰  to assemble. He then brought ²¹  Paul down and had him stand before them.

[7:42]  ¹ sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.

[7:42]  ² tn Or “stars.”

[7:42]  sn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5. See Ps 106:36-43.

[7:42]  ³ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ⁴ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[13:17]  ⁵ tn Or “people of Israel.”

[13:17]  ⁶ 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]  ⁷ 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]  ⁸ tn Or “as resident aliens.”

[13:17]  ⁹ tn Or “land.”

[13:17]  ¹⁰ 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.

[13:22]  ¹¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹² 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]  ¹³ 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]  ¹⁴ sn A quotation from Ps 89:20.

[13:22]  ¹⁵ sn A quotation from 1 Sam 13:14.

[13:22]  ¹⁶ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[22:30]  ¹⁷ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ¹⁸ tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

[22:30]  ¹⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ²⁰ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ²¹ tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.