Kisah Para Rasul 2:7

2:7 Completely baffled, they said, ¹  “Aren’t ²  all these who are speaking Galileans?

Kisah Para Rasul 5:41

5:41 So they left the council rejoicing because they had been considered worthy ³  to suffer dishonor for the sake of the name. ⁴ 

Kisah Para Rasul 9:7

9:7 (Now the men ⁵  who were traveling with him stood there speechless, ⁶  because they heard the voice but saw no one.) ⁷ 

Kisah Para Rasul 11:2

11:2 So when Peter went up to Jerusalem, ⁸  the circumcised believers ⁹  took issue with ¹⁰  him,

Kisah Para Rasul 11:14

11:14 who will speak a message ¹¹  to you by which you and your entire household will be saved.’

Kisah Para Rasul 11:29

11:29 So the disciples, each in accordance with his financial ability, ¹²  decided ¹³  to send relief ¹⁴  to the brothers living in Judea.

Kisah Para Rasul 14:6

14:6 Paul and Barnabas ¹⁵  learned about it ¹⁶  and fled to the Lycaonian cities of Lystra ¹⁷  and Derbe ¹⁸  and the surrounding region.

Kisah Para Rasul 26:9

26:9 Of course, ¹⁹  I myself was convinced ²⁰  that it was necessary to do many things hostile to the name of Jesus the Nazarene.

Kisah Para Rasul 26:28

26:28 Agrippa ²¹  said to Paul, “In such a short time are you persuading me to become a Christian?” ²² 

[2:7]  ¹ tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

[2:7]  ² tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[5:41]  ³ sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).

[5:41]  ⁴ sn The name refers to the name of Jesus (cf. 3 John 7).

[9:7]  ⁵ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ⁶ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ⁷ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[11:2]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ⁹ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ¹⁰ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[11:14]  ¹¹ tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.

[11:29]  ¹² tn So BDAG 410 s.v. εὐπορέω.

[11:29]  ¹³ tn Or “determined,” “resolved.”

[11:29]  ¹⁴ tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.

[11:29]  sn The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25-27, but it reflects the same spirit as this gift.

[14:6]  ¹⁵ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ¹⁶ tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ¹⁷ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:6]  ¹⁸ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[26:9]  ¹⁹ tn BDAG 737 s.v. οὖν 3 states, “It has been proposed that some traces of older Gk. usage in which οὖν is emphatic, = certainly, really, to be sure etc. (s. L-S-J-M s.v. 1) remain in the pap…and in the NT…indeed, of course Ac 26:9.”

[26:9]  ²⁰ tn Grk “I thought to myself.” BDAG 255 s.v. δοκέω 2.a has “ἔδοξα ἐμαυτῷ δεῖν πρᾶξαι = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9.”

[26:28]  ²¹ sn See the note on King Agrippa in 25:13.

[26:28]  ²² tn Or “In a short time you will make me a Christian.” On the difficulty of the precise nuances of Agrippa’s reply in this passage, see BDAG 791 s.v. πείθω 1.b. The idiom is like 1 Kgs 21:7 LXX. The point is that Paul was trying to persuade Agrippa to accept his message. If Agrippa had let Paul persuade him, he would have converted to Christianity.

[26:28]  sn The question “In such a short time are you persuading me to become a Christian?” was probably a ploy on Agrippa’s part to deflect Paul from his call for a decision. Note also how the tables have turned: Agrippa was brought in to hear Paul’s defense, and now ends up defending himself. The questioner is now being questioned.