Kisah Para Rasul 7:38
Konteks7:38 This is the man who was in the congregation 1 in the wilderness 2 with the angel who spoke to him at Mount Sinai, and with our ancestors, 3 and he 4 received living oracles 5 to give to you. 6
Galatia 3:19
Konteks3:19 Why then was the law given? 7 It was added 8 because of transgressions, 9 until the arrival of the descendant 10 to whom the promise had been made. It was administered 11 through angels by an intermediary. 12
Ibrani 2:2
Konteks2:2 For if the message spoken through angels 13 proved to be so firm that every violation 14 or disobedience received its just penalty,
[7:38] 1 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] 3 tn Or “forefathers”; Grk “fathers.”
[7:38] 4 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] 5 tn Or “messages.” This is an allusion to the law given to Moses.
[7:38] 6 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.
[3:19] 7 tn Grk “Why then the law?”
[3:19] 8 tc For προσετέθη (proseteqh) several Western
[3:19] 9 tc παραδόσεων (paradosewn; “traditions, commandments”) is read by D*, while the vast majority of witnesses read παραβάσεων (parabasewn, “transgressions”). D’s reading makes little sense in this context. πράξεων (praxewn, “of deeds”) replaces παραβάσεων in Ì46 F G it Irlat Ambst Spec. The wording is best taken as going with νόμος (nomo"; “Why then the law of deeds?”), as is evident by the consistent punctuation in the later witnesses. But such an expression is unpauline and superfluous; it was almost certainly added by some early scribe(s) to soften the blow of Paul’s statement.
[3:19] 10 tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.
[3:19] 11 tn Or “was ordered.” L&N 31.22 has “was put into effect” here.
[3:19] 12 tn Many modern translations (NASB, NIV, NRSV) render this word (μεσίτης, mesith"; here and in v. 20) as “mediator,” but this conveys a wrong impression in contemporary English. If this is referring to Moses, he certainly did not “mediate” between God and Israel but was an intermediary on God’s behalf. Moses was not a mediator, for example, who worked for compromise between opposing parties. He instead was God’s representative to his people who enabled them to have a relationship, but entirely on God’s terms.
[2:2] 13 sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2; Ps 68:17-18; Acts 7:38, 53; Gal 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]).
[2:2] 14 tn Grk “through angels became valid and every violation.”