Kisah Para Rasul 15:14

15:14 Simeon ¹  has explained ²  how God first concerned himself ³  to select ⁴  from among the Gentiles ⁵  a people for his name.

Kisah Para Rasul 20:32

20:32 And now I entrust ⁶  you to God and to the message ⁷  of his grace. This message ⁸  is able to build you up and give you an inheritance among all those who are sanctified.

Kisah Para Rasul 3:23

3:23 Every person ⁹  who does not obey that prophet will be destroyed and thus removed ¹⁰  from the people.’ ¹¹ 

Kisah Para Rasul 8:33

8:33 In humiliation ¹²  justice was taken from him. ¹³ 

Who can describe his posterity? ¹⁴ 

For his life was taken away ¹⁵  from the earth.” ¹⁶ 

[15:14]  ¹ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ² tn Or “reported,” “described.”

[15:14]  ³ tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

[15:14]  ⁴ tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

[15:14]  ⁵ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[20:32]  ⁶ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ⁷ tn Grk “word.”

[20:32]  ⁸ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[3:23]  ⁹ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ¹⁰ tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ¹¹ sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[8:33]  ¹² tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ¹³ tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ¹⁴ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

[8:33]  sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.

[8:33]  ¹⁵ tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

[8:33]  ¹⁶ sn A quotation from Isa 53:7-8.