Kisah Para Rasul 2:46

2:46 Every day ¹  they continued to gather together by common consent in the temple courts, ²  breaking bread from ³  house to house, sharing their food with glad ⁴  and humble hearts, ⁵ 

Kisah Para Rasul 13:14-16

13:14 Moving on from ⁶  Perga, ⁷  they arrived at Pisidian Antioch, ⁸  and on the Sabbath day they went into ⁹  the synagogue ¹⁰  and sat down. 13:15 After the reading from the law and the prophets, ¹¹  the leaders of the synagogue ¹²  sent them a message, ¹³  saying, “Brothers, ¹⁴  if you have any message ¹⁵  of exhortation ¹⁶  for the people, speak it.” ¹⁷  13:16 So Paul stood up, ¹⁸  gestured ¹⁹  with his hand and said,

“Men of Israel, ²⁰  and you Gentiles who fear God, ²¹  listen:

Kisah Para Rasul 20:7-8

20:7 On the first day ²²  of the week, when we met ²³  to break bread, Paul began to speak ²⁴  to the people, and because he intended ²⁵  to leave the next day, he extended ²⁶  his message until midnight. 20:8 (Now there were many lamps ²⁷  in the upstairs room where we were meeting.) ²⁸ 

[2:46]  ¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ² tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ³ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ⁴ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ⁵ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[13:14]  ⁶ tn Or “Passing by.”

[13:14]  ⁷ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ⁸ tn Or “at Antioch in Pisidia.”

[13:14]  sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.

[13:14]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[13:14]  ⁹ tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:14]  ¹⁰ sn See the note on synagogue in 6:9.

[13:15]  ¹¹ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ¹² tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ¹³ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ¹⁴ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ¹⁵ tn Or “word.”

[13:15]  ¹⁶ tn Or “encouragement.”

[13:15]  ¹⁷ tn Or “give it.”

[13:16]  ¹⁸ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ¹⁹ tn Or “motioned.”

[13:16]  ²⁰ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ²¹ tn Grk “and those who fear God,” 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.

[20:7]  ²² sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ²³ tn Or “assembled.”

[20:7]  ²⁴ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. 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. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ²⁵ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  ²⁶ tn Or “prolonged.”

[20:8]  ²⁷ tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”

[20:8]  ²⁸ sn This is best taken as a parenthetical note by the author.