Kisah Para Rasul 9:7

9:7 (Now the men ¹  who were traveling with him stood there speechless, ²  because they heard the voice but saw no one.) ³ 

Kisah Para Rasul 9:12

9:12 and he has seen in a vision ⁴  a man named Ananias come in and place his hands on him so that he may see again.”

Kisah Para Rasul 9:33

9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ⁵  he was paralyzed.

Kisah Para Rasul 14:8

Paul and Barnabas at Lystra

14:8 In ⁶  Lystra ⁷  sat a man who could not use his feet, ⁸  lame from birth, ⁹  who had never walked.

Kisah Para Rasul 16:29

16:29 Calling for lights, the jailer ¹⁰  rushed in and fell down ¹¹  trembling at the feet of Paul and Silas.

Kisah Para Rasul 19:15

19:15 But the evil spirit replied to them, ¹²  “I know about Jesus ¹³  and I am acquainted with ¹⁴  Paul, but who are you?” ¹⁵ 

Kisah Para Rasul 21:10

21:10 While we remained there for a number of days, ¹⁶  a prophet named Agabus ¹⁷  came down from Judea.

[9:7]  ¹ 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]  ² tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ³ 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.

[9:12]  ⁴ tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[9:12]  sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.

[9:33]  ⁵ tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.”

[14:8]  ⁶ tn Grk “And in.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[14:8]  ⁷ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:8]  ⁸ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ⁹ tn Grk “lame from his mother’s womb” (an idiom).

[14:8]  sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.

[16:29]  ¹⁰ tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.

[16:29]  ¹¹ tn Or “and prostrated himself.”

[16:29]  sn Fell down. The earthquake and the freeing of the prisoners showed that God’s power was present. Such power could only be recognized. The open doors opened the jailer’s heart.

[19:15]  ¹² tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ¹³ tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ¹⁴ tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ¹⁵ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[21:10]  ¹⁶ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ¹⁷ sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.