Ulangan 33:1

Introduction to the Blessing of Moses

33:1 This is the blessing Moses the man of God pronounced upon the Israelites before his death.

Yosua 14:6

14:6 The men of Judah approached Joshua in Gilgal, and Caleb son of Jephunneh the Kenizzite said to him, “You know what the Lord said about you and me to Moses, the man of God, at Kadesh Barnea. ¹ 

Yosua 14:1

Judah’s Tribal Lands

14:1 The following is a record of the territory assigned to the Israelites in the land of Canaan by Eleazar the priest, Joshua son of Nun, and the Israelite tribal leaders. ² 

Kisah Para Rasul 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ³  Barnabas, Simeon called Niger, ⁴  Lucius the Cyrenian, ⁵  Manaen (a close friend of Herod ⁶  the tetrarch ⁷  from childhood ⁸ ) and Saul.

Kisah Para Rasul 17:18

17:18 Also some of the Epicurean ⁹  and Stoic ¹⁰  philosophers were conversing ¹¹  with him, and some were asking, ¹²  “What does this foolish babbler ¹³  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ¹⁴  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ¹⁵ 

Kisah Para Rasul 17:24

17:24 The God who made the world and everything in it, ¹⁶  who is ¹⁷  Lord of heaven and earth, does not live in temples made by human hands, ¹⁸ 

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ¹⁹  as he customarily did, and on three Sabbath days he addressed ²⁰  them from the scriptures,

Kisah Para Rasul 4:7

4:7 After ²¹  making Peter and John ²²  stand in their midst, they began to inquire, “By what power or by what name ²³  did you do this?”

Kisah Para Rasul 4:9

4:9 if ²⁴  we are being examined ²⁵  today for a good deed ²⁶  done to a sick man – by what means this man was healed ²⁷  –

Kisah Para Rasul 4:22

4:22 For the man, on whom this miraculous sign ²⁸  of healing had been performed, ²⁹  was over forty years old.

Kisah Para Rasul 6:10

6:10 Yet ³⁰  they were not able to resist ³¹  the wisdom and the Spirit with which he spoke.

Kisah Para Rasul 6:15

6:15 All ³²  who were sitting in the council ³³  looked intently at Stephen ³⁴  and saw his face was like the face of an angel. ³⁵ 

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ³⁶  days, when the disciples were growing in number, ³⁷  a complaint arose on the part of the Greek-speaking Jews ³⁸  against the native Hebraic Jews, ³⁹  because their widows ⁴⁰  were being overlooked ⁴¹  in the daily distribution of food. ⁴² 

Kisah Para Rasul 23:14

23:14 They ⁴³  went ⁴⁴  to the chief priests ⁴⁵  and the elders and said, “We have bound ourselves with a solemn oath ⁴⁶  not to partake ⁴⁷  of anything until we have killed Paul.

Kisah Para Rasul 23:2

23:2 At that ⁴⁸  the high priest Ananias ordered those standing near ⁴⁹  Paul ⁵⁰  to strike ⁵¹  him on the mouth.

Kisah Para Rasul 8:14

8:14 Now when the apostles in Jerusalem ⁵²  heard that Samaria had accepted the word ⁵³  of God, they sent ⁵⁴  Peter and John to them.

[14:6]  ¹ tn Heb “You know the word which the Lord spoke to Moses, the man of God, because of me and because of you in Kadesh Barnea.”

[14:6]  sn On this incident at Kadesh Barnea see Num 14:30.

[14:1]  ² tn Heb “These are [the lands] which the sons of Israel received as an inheritance in the land of Canaan, which Eleazar the priest, Joshua son of Nun, and the heads of the fathers of the tribes assigned as an inheritance to the sons of Israel.”

[13:1]  ³ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ⁴ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ⁵ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ⁶ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ⁷ tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ⁸ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[17:18]  ⁹ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ¹⁰ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ¹¹ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ¹² tn Grk “saying.”

[17:18]  ¹³ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ¹⁴ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ¹⁵ sn This is a parenthetical note by the author.

[17:24]  ¹⁶ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ¹⁷ tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

[17:24]  ¹⁸ sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.

[17:2]  ¹⁹ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ²⁰ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[4:7]  ²¹ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ²² tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ²³ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[4:9]  ²⁴ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ²⁵ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ²⁶ tn Or “for an act of kindness.”

[4:9]  ²⁷ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:22]  ²⁸ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. See also the note on this word in v. 16.

[4:22]  ²⁹ tn Or “had been done.”

[6:10]  ³⁰ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ³¹ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[6:15]  ³² 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.

[6:15]  ³³ tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:15]  ³⁴ tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.

[6:15]  ³⁵ sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.

[6:1]  ³⁶ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ³⁷ tn Grk “were multiplying.”

[6:1]  ³⁸ 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.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ³⁹ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ⁴⁰ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ⁴¹ tn Or “neglected.”

[6:1]  ⁴² tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.

[23:14]  ⁴³ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.

[23:14]  ⁴⁴ tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[23:14]  ⁴⁵ sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.

[23:14]  ⁴⁶ tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.

[23:14]  ⁴⁷ tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).

[23:2]  ⁴⁸ tn Grk “and” (δέ, de); the phrase “at that” has been used in the translation to clarify the cause and effect relationship.

[23:2]  ⁴⁹ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.b.α has “οἱ παρεστῶτες αὐτῷ those standing near him Ac 23:2.”

[23:2]  ⁵⁰ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[23:2]  ⁵¹ tn Or “hit” (‘strike’ maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul’s claim to a clear conscience in the previous verse.

[8:14]  ⁵² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ⁵³ tn Or “message.”

[8:14]  ⁵⁴ sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.