Kisah Para Rasul 3:25

3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ¹  saying to Abraham, ‘And in your descendants ²  all the nations ³  of the earth will be blessed.’ ⁴ 

Kisah Para Rasul 13:11

13:11 Now ⁵  look, the hand of the Lord is against ⁶  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ⁷  and darkness came over ⁸  him, and he went around seeking people ⁹  to lead him by the hand.

Kisah Para Rasul 13:25

13:25 But while John was completing his mission, ¹⁰  he said repeatedly, ¹¹  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ 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 

Kisah Para Rasul 23:3

23:3 Then Paul said to him, “God is going to strike you, you whitewashed wall! ²⁰  Do ²¹  you sit there judging me according to the law, ²²  and in violation of the law ²³  you order me to be struck?”

[3:25]  ¹ tn Or “forefathers”; Grk “fathers.”

[3:25]  ² tn Or “in your offspring”; Grk “in your seed.”

[3:25]  sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.

[3:25]  ³ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ⁴ sn A quotation from Gen 22:18.

[13:11]  ⁵ tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:11]  ⁶ tn Grk “upon,” but in a negative sense.

[13:11]  ⁷ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ⁸ tn Grk “fell on.”

[13:11]  ⁹ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:25]  ¹⁰ tn Or “task.”

[13:25]  ¹¹ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ¹² tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[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.

[23:3]  ²⁰ sn You whitewashed wall. This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BDAG 1010 s.v. τοῖχος). Paul was claiming that the man’s response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.

[23:3]  ²¹ tn Grk “And do.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[23:3]  ²² tn The law refers to the law of Moses.

[23:3]  ²³ tn BDAG 769 s.v. παρανομέω has “παρανομῶν κελεύεις in violation of the law you order Ac 23:3.”

[23:3]  sn In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke’s noting of this detail shows how quickly the leadership moved to react against Paul.