Kisah Para Rasul 2:26

2:26 Therefore my heart was glad and my tongue rejoiced;

my body ¹  also will live in hope,

Kisah Para Rasul 11:22

11:22 A report ²  about them came to the attention ³  of the church in Jerusalem, ⁴  and they sent Barnabas ⁵  to Antioch. ⁶ 

Kisah Para Rasul 15:26

15:26 who ⁷  have risked their lives ⁸  for the name of our Lord Jesus Christ. ⁹ 

Kisah Para Rasul 25:22

25:22 Agrippa ¹⁰  said to Festus, ¹¹  “I would also like to hear the man myself.” “Tomorrow,” he replied, ¹²  “you will hear him.”

Kisah Para Rasul 26:28

26:28 Agrippa ¹³  said to Paul, “In such a short time are you persuading me to become a Christian?” ¹⁴ 

[2:26]  ¹ tn Grk “my flesh.”

[11:22]  ² tn Grk “Word.”

[11:22]  ³ tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.

[11:22]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ⁵ tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielqein) is found before ἕως (Jews) in D E Ψ 33 Ï and some versional mss. It is lacking in Ì⁷⁴ א A B 81 1739 pc and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be original. NA²⁷ has the infinitive in brackets, indicating doubt as to its authenticity.

[11:22]  ⁶ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.

[15:26]  ⁷ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  ⁸ tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[25:22]  ¹⁰ sn See the note on King Agrippa in 25:13.

[25:22]  ¹¹ sn See the note on Porcius Festus in 24:27.

[25:22]  ¹² tn Grk “said.”

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

[26:28]  ¹⁴ 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.