Kisah Para Rasul 12:9

12:9 Peter ¹  went out ²  and followed him; ³  he did not realize that what was happening through the angel was real, ⁴  but thought he was seeing a vision.

Kisah Para Rasul 12:15

12:15 But they said to her, “You’ve lost your mind!” ⁵  But she kept insisting that it was Peter, ⁶  and they kept saying, ⁷  “It is his angel!” ⁸ 

Kisah Para Rasul 18:24

Apollos Begins His Ministry

18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. ⁹  He was an eloquent speaker, ¹⁰  well-versed ¹¹  in the scriptures.

Kisah Para Rasul 26:1

Paul Offers His Defense

26:1 So Agrippa ¹²  said to Paul, “You have permission ¹³  to speak for yourself.” Then Paul held out his hand ¹⁴  and began his defense: ¹⁵ 

[12:9]  ¹ tn Grk “And going out he followed.”

[12:9]  ² tn Grk “Peter going out followed him.” The participle ἐξελθών (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:9]  ³ tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:9]  ⁴ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:15]  ⁵ sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

[12:15]  ⁶ tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

[12:15]  ⁷ tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

[12:15]  ⁸ sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).

[18:24]  ⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:24]  ¹⁰ tn Or “was a learned man.” In this verse λόγιος (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (L&N 33.32), or it can refer to the person who has acquired a large part of the intellectual heritage of a given culture (“learned” or “cultured,” L&N 27.20, see also BDAG 598 s.v. λόγιος which lists both meanings as possible here). The description of Apollos’ fervent speaking in the following verses, as well as implications from 1 Cor 1-4, where Paul apparently compares his style and speaking ability with that of Apollos, suggests that eloquent speaking ability or formal rhetorical skill are in view here. This clause has been moved from its order in the Greek text (Grk “a certain Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus, who was powerful in the scriptures”) and paired with the last element (“powerful in the scriptures”) due to the demands of clarity and contemporary English style.

[18:24]  ¹¹ tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”

[26:1]  ¹² sn See the note on King Agrippa in 25:13.

[26:1]  ¹³ tn Grk “It is permitted for you.”

[26:1]  ¹⁴ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ¹⁵ tn Or “and began to speak in his own defense.”