Kisah Para Rasul 7:8

7:8 Then God ¹  gave Abraham ²  the covenant ³  of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, ⁴  and Isaac became the father of ⁵  Jacob, and Jacob of the twelve patriarchs. ⁶ 

Kisah Para Rasul 7:35

7:35 This same ⁷  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁸  God sent as both ruler and deliverer ⁹  through the hand of the angel ¹⁰  who appeared to him in the bush.

Kisah Para Rasul 7:38

7:38 This is the man who was in the congregation ¹¹  in the wilderness ¹²  with the angel who spoke to him at Mount Sinai, and with our ancestors, ¹³  and he ¹⁴  received living oracles ¹⁵  to give to you. ¹⁶ 

Kisah Para Rasul 22:30

Paul Before the Sanhedrin

22:30 The next day, because the commanding officer ¹⁷  wanted to know the true reason ¹⁸  Paul ¹⁹  was being accused by the Jews, he released him and ordered the chief priests and the whole council ²⁰  to assemble. He then brought ²¹  Paul down and had him stand before them.

Kisah Para Rasul 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ²²  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ²³ 

[7:8]  ¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:8]  ² tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

[7:8]  ³ sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.

[7:8]  ⁴ tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.

[7:8]  ⁵ tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.

[7:8]  ⁶ sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).

[7:35]  ⁷ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ⁸ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ⁹ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ¹⁰ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[7:38]  ¹¹ 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]  ¹² tn Or “desert.”

[7:38]  ¹³ tn Or “forefathers”; Grk “fathers.”

[7:38]  ¹⁴ 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]  ¹⁵ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ¹⁶ 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.

[22:30]  ¹⁷ tn Grk “he”; the referent (the commanding officer) has been supplied here in the translation for clarity.

[22:30]  ¹⁸ tn Grk “the certainty, why.” BDAG 147 s.v. ἀσφαλής 2 has “τὸ ἀ. the certainty = the truth (in ref. to ferreting out the facts…ἵνα τὸ ἀ. ἐπιγνῶ) γνῶναι 21:34; 22:30.”

[22:30]  ¹⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[22:30]  ²⁰ tn Grk “the whole Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[22:30]  ²¹ tn Grk “and bringing.” The participle καταγαγών (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to clarify the logical sequence.

[26:29]  ²² tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ²³ sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”