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 9:29-30

9:29 He was speaking and debating ⁴  with the Greek-speaking Jews, ⁵  but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea ⁶  and sent him away to Tarsus.

Kisah Para Rasul 9:35

9:35 All ⁷  those who lived in Lydda ⁸  and Sharon ⁹  saw him, and they ¹⁰  turned ¹¹  to the Lord.

Kisah Para Rasul 11:21-22

11:21 The ¹²  hand of the Lord was with them, and a great number who believed ¹³  turned ¹⁴  to the Lord. 11:22 A report ¹⁵  about them came to the attention ¹⁶  of the church in Jerusalem, ¹⁷  and they sent Barnabas ¹⁸  to Antioch. ¹⁹ 

Kisah Para Rasul 15:11

15:11 On the contrary, we believe that we are saved through ²⁰  the grace of the Lord Jesus, in the same way as they are.” ²¹ 

Kisah Para Rasul 17:12

17:12 Therefore many of them believed, along with quite a few ²²  prominent ²³  Greek women and men.

Kisah Para Rasul 28:28

28:28 “Therefore be advised ²⁴  that this salvation from God ²⁵  has been sent to the Gentiles; ²⁶  they ²⁷  will listen!”

[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.

[9:29]  ⁴ tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).

[9:29]  ⁵ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[9:30]  ⁶ sn Caesarea was a city on the coast of Palestine, south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[9:30]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:35]  ⁷ tn Grk “And all.” 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.

[9:35]  ⁸ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  ⁹ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  ¹⁰ tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed.

[9:35]  ¹¹ sn They turned. To “turn” is a good summary term for the response to the gospel.

[11:21]  ¹² tn Grk “And the.” 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.

[11:21]  ¹³ tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

[11:21]  ¹⁴ sn Again, the expression turned is a summary term for responding to the gospel.

[11:22]  ¹⁵ tn Grk “Word.”

[11:22]  ¹⁶ 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]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ¹⁸ 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]  ¹⁹ 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.

[15:11]  ²⁰ tn Or “by.”

[15:11]  ²¹ tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”

[15:11]  sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.

[17:12]  ²² tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:12]  ²³ tn Or “respected.”

[28:28]  ²⁴ tn Grk “Therefore let it be known to you.”

[28:28]  ²⁵ tn Or “of God.”

[28:28]  ²⁶ sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).

[28:28]  ²⁷ tn Grk “they also.”