Kisah Para Rasul 4:25

4:25 who said by the Holy Spirit through ¹  your servant David our forefather, ² 

‘Why do the nations ³  rage, ⁴ 

and the peoples plot foolish ⁵  things?

Kisah Para Rasul 7:38

7:38 This is the man who was in the congregation ⁶  in the wilderness ⁷  with the angel who spoke to him at Mount Sinai, and with our ancestors, ⁸  and he ⁹  received living oracles ¹⁰  to give to you. ¹¹ 

Kisah Para Rasul 28:25

28:25 So they began to leave, ¹²  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ¹³  through the prophet Isaiah

[4:25]  ¹ tn Grk “by the mouth of” (an idiom).

[4:25]  ² tn Or “ancestor”; Grk “father.”

[4:25]  ³ tn Or “Gentiles.”

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

[4:25]  ⁵ tn Or “futile”; traditionally, “vain.”

[7:38]  ⁶ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ⁷ tn Or “desert.”

[7:38]  ⁸ tn Or “forefathers”; Grk “fathers.”

[7:38]  ⁹ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ¹⁰ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ¹¹ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[28:25]  ¹² tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ¹³ tn Or “forefathers”; Grk “fathers.”