Kisah Para Rasul 13:23
Konteks13:23 From the descendants 1 of this man 2 God brought to Israel a Savior, Jesus, just as he promised. 3
Kisah Para Rasul 17:31
Konteks17:31 because he has set 4 a day on which he is going to judge the world 5 in righteousness, by a man whom he designated, 6 having provided proof to everyone by raising 7 him from the dead.”
Kisah Para Rasul 13:34
Konteks13:34 But regarding the fact that he has raised Jesus 8 from the dead, never 9 again to be 10 in a state of decay, God 11 has spoken in this way: ‘I will give you 12 the holy and trustworthy promises 13 made to David.’ 14
Kisah Para Rasul 7:37
Konteks7:37 This is the Moses who said to the Israelites, 15 ‘God will raise up for you a prophet like me from among your brothers.’ 16
[13:23] 1 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] 2 sn The phrase this man is in emphatic position in the Greek text.
[13:23] 3 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.
[17:31] 5 sn The world refers to the whole inhabited earth.
[17:31] 6 tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”
[17:31] sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).
[17:31] 7 tn The participle ἀναστήσας (anasthsa") indicates means here.
[13:34] 8 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:34] 9 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] 10 tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.
[13:34] 11 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:34] 12 tn The pronoun “you” is plural here. The promises of David are offered to the people.
[13:34] 13 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] 14 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.
[7:37] 15 tn Grk “to the sons of Israel.”
[7:37] 16 sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).
