Kisah Para Rasul 17:10

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ¹  at once, during the night. When they arrived, ²  they went to the Jewish synagogue. ³ 

Kisah Para Rasul 17:17

17:17 So he was addressing ⁴  the Jews and the God-fearing Gentiles ⁵  in the synagogue, ⁶  and in the marketplace every day ⁷  those who happened to be there.

Kisah Para Rasul 9:20

9:20 and immediately he began to proclaim Jesus in the synagogues, ⁸  saying, “This man is the Son of God.” ⁹ 

Kisah Para Rasul 13:5

13:5 When ¹⁰  they arrived ¹¹  in Salamis, ¹²  they began to proclaim ¹³  the word of God in the Jewish synagogues. ¹⁴  (Now they also had John ¹⁵  as their assistant.) ¹⁶ 

Kisah Para Rasul 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ¹⁷  when Paul and Barnabas ¹⁸  went into the Jewish synagogue ¹⁹  and spoke in such a way that a large group ²⁰  of both Jews and Greeks believed.

Kisah Para Rasul 18:4

18:4 He addressed ²¹  both Jews and Greeks in the synagogue ²²  every Sabbath, attempting to persuade ²³  them.

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ²⁴  entered ²⁵  the synagogue ²⁶  and spoke out fearlessly ²⁷  for three months, addressing ²⁸  and convincing ²⁹  them about the kingdom of God. ³⁰ 

[17:10]  ¹ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

[17:10]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:10]  ² tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ³ sn See the note on synagogue in 6:9.

[17:17]  ⁴ 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 17:17. 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.

[17:17]  ⁵ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ⁶ sn See the note on synagogue in 6:9.

[17:17]  ⁷ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[9:20]  ⁸ sn See the note on synagogue in 6:9.

[9:20]  ⁹ tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[9:20]  sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.

[13:5]  ¹⁰ tn Grk “And when.” 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.

[13:5]  ¹¹ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ¹² sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ¹³ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ¹⁴ sn See the note on synagogue in 6:9.

[13:5]  ¹⁵ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ¹⁶ tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:5]  sn This is a parenthetical note by the author.

[14:1]  ¹⁷ sn Iconium. See the note in 13:51.

[14:1]  ¹⁸ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ¹⁹ sn See the note on synagogue in 6:9.

[14:1]  ²⁰ tn Or “that a large crowd.”

[18:4]  ²¹ 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 18:4. 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.

[18:4]  ²² sn See the note on synagogue in 6:9.

[18:4]  ²³ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.

[19:8]  ²⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ²⁵ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ²⁶ sn See the note on synagogue in 6:9.

[19:8]  ²⁷ tn Or “boldly.”

[19:8]  ²⁸ 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 19:8. 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.

[19:8]  ²⁹ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ³⁰ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.