Kisah Para Rasul 21:10

21:10 While we remained there for a number of days, ¹  a prophet named Agabus ²  came down from Judea.

Kisah Para Rasul 2:30

2:30 So then, because ³  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ⁴  on his throne, ⁵ 

Kisah Para Rasul 8:33

8:33 In humiliation ⁶  justice was taken from him. ⁷ 

Who can describe his posterity? ⁸ 

For his life was taken away ⁹  from the earth.” ¹⁰ 

Kisah Para Rasul 13:26

13:26 Brothers, ¹¹  descendants ¹²  of Abraham’s family, ¹³  and those Gentiles among you who fear God, ¹⁴  the message ¹⁵  of this salvation has been sent to us.

Kisah Para Rasul 14:17

14:17 yet he did not leave himself without a witness by doing good, ¹⁶  by giving you rain from heaven ¹⁷  and fruitful seasons, satisfying you ¹⁸  with food and your hearts with joy.” ¹⁹ 

[21:10]  ¹ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ² sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[2:30]  ³ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ⁴ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ⁵ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[8:33]  ⁶ 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]  ⁷ tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ⁸ 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]  ⁹ 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]  ¹⁰ sn A quotation from Isa 53:7-8.

[13:26]  ¹¹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ¹² tn Grk “sons”

[13:26]  ¹³ tn Or “race.”

[13:26]  ¹⁴ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ¹⁵ tn Grk “word.”

[14:17]  ¹⁶ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ¹⁷ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ¹⁸ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ¹⁹ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).