Kisah Para Rasul 4:13

4:13 When they saw the boldness ¹  of Peter and John, and discovered ²  that they were uneducated ³  and ordinary ⁴  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 4:25

4:25 who said by the Holy Spirit through ⁵  your servant David our forefather, ⁶ 

‘Why do the nations ⁷  rage, ⁸ 

and the peoples plot foolish ⁹  things?

Kisah Para Rasul 5:36

5:36 For some time ago ¹⁰  Theudas rose up, claiming to be somebody, and about four hundred men joined him. He ¹¹  was killed, and all who followed him were dispersed and nothing came of it. ¹² 

Kisah Para Rasul 13:34

13:34 But regarding the fact that he has raised Jesus ¹³  from the dead, never ¹⁴  again to be ¹⁵  in a state of decay, God ¹⁶  has spoken in this way: ‘I will give you ¹⁷  the holy and trustworthy promises ¹⁸  made to David.’ ¹⁹ 

[4:13]  ¹ tn Or “courage.”

[4:13]  ² tn Or “and found out.”

[4:13]  ³ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ⁴ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:25]  ⁵ tn Grk “by the mouth of” (an idiom).

[4:25]  ⁶ tn Or “ancestor”; Grk “father.”

[4:25]  ⁷ tn Or “Gentiles.”

[4:25]  ⁸ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ⁹ tn Or “futile”; traditionally, “vain.”

[5:36]  ¹⁰ tn Grk “For before these days.”

[5:36]  ¹¹ tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.

[5:36]  ¹² tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.

[13:34]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ¹⁴ 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]  ¹⁵ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹⁷ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹⁸ 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]  ¹⁹ 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.