Yesaya 6:1

Isaiah’s Commission

6:1 In the year of King Uzziah’s death, ¹  I saw the sovereign master ²  seated on a high, elevated throne. The hem of his robe filled the temple.

Yesaya 57:15

57:15 For this is what the high and exalted one says,

the one who rules ³  forever, whose name is holy:

“I dwell in an exalted and holy place,

but also with the discouraged and humiliated, ⁴ 

in order to cheer up the humiliated

and to encourage the discouraged. ⁵ 

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ⁶  the God of our forefathers, ⁷  has glorified ⁸  his servant ⁹  Jesus, whom you handed over and rejected ¹⁰  in the presence of Pilate after he had decided ¹¹  to release him.

Kisah Para Rasul 2:9

2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, ¹² 

[6:1]  ¹ sn That is, approximately 740 b.c.

[6:1]  ² tn The Hebrew term translated “sovereign master” here and in vv. 8, 11 is אֲדֹנָי (’adonay).

[57:15]  ³ tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.

[57:15]  ⁴ tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.

[57:15]  ⁵ tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

[3:13]  ⁶ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ⁷ tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ⁸ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁹ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ¹⁰ tn Or “denied,” “disowned.”

[3:13]  ¹¹ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[2:9]  ¹² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.