Kisah Para Rasul 15:23

15:23 They sent this letter with them: ¹ 

From the apostles ²  and elders, your brothers, ³  to the Gentile brothers and sisters ⁴  in Antioch, ⁵  Syria, ⁶  and Cilicia, greetings!

Kisah Para Rasul 15:41

15:41 He passed through Syria and Cilicia, strengthening ⁷  the churches.

Kisah Para Rasul 18:18

Paul Returns to Antioch in Syria

18:18 Paul, after staying ⁸  many more days in Corinth, ⁹  said farewell to ¹⁰  the brothers and sailed away to Syria accompanied by ¹¹  Priscilla and Aquila. ¹²  He ¹³  had his hair cut off ¹⁴  at Cenchrea ¹⁵  because he had made a vow. ¹⁶ 

Yudas 1:6

1:6 You also know that ¹⁷  the angels who did not keep within their proper domain ¹⁸  but abandoned their own place of residence, he has kept ¹⁹  in eternal chains ²⁰  in utter ²¹  darkness, locked up ²²  for the judgment of the great Day.

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ²³ 

1 Samuel 8:6

8:6 But this request displeased Samuel, for ²⁴  they said, “Give us a king to lead us.” So Samuel prayed to the Lord.

Yesaya 7:2

7:2 It was reported to the family ²⁵  of David, “Syria has allied with ²⁶  Ephraim.” They and their people were emotionally shaken, just as the trees of the forest shake before the wind. ²⁷ 

Matius 4:24

4:24 So a report about him spread throughout Syria. People ²⁸  brought to him all who suffered with various illnesses and afflictions, those who had seizures, ²⁹  paralytics, and those possessed by demons, ³⁰  and he healed them.

Lukas 2:2

2:2 This was the first registration, taken when Quirinius was governor ³¹  of Syria.

[15:23]  ¹ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ² tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[15:23]  ³ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ⁴ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ⁵ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ⁶ tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[15:41]  ⁷ sn Strengthening. See Acts 14:22; 15:32; 18:23.

[18:18]  ⁸ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ⁹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ¹⁰ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ¹¹ tn Grk “Syria, and with him.”

[18:18]  ¹² sn See the note on Aquila in 18:2.

[18:18]  ¹³ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ¹⁴ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ¹⁵ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ¹⁶ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[1:6]  ¹⁷ tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:6]  ¹⁸ tn Grk “who did not keep their own domain.”

[1:6]  sn The idea is that certain angels acted improperly, going outside the bounds prescribed by God (their proper domain).

[1:6]  ¹⁹ sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.

[1:6]  ²⁰ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ²¹ tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.

[1:6]  ²² tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).

[1:2]  ²³ tn Grk “may mercy and peace and love be multiplied to you.”

[8:6]  ²⁴ tn Heb “when.”

[7:2]  ²⁵ tn Heb “house.” In this context the “house of David” includes King Ahaz, his family, and the royal court. See also Jer 21:12; Zech 12:7-8, 10, 12, for a similar use of the phrase.

[7:2]  ²⁶ tn Heb “rests upon.” Most understand the verb as נוּחַ (nuakh, “rest”), but HALOT 685 s.v. II נחה proposes that this is a hapax legomenon which means “stand by.”

[7:2]  ²⁷ tn Heb “and his heart shook and the heart of his people shook, like the shaking of the trees of the forest before the wind.” The singular pronoun “his” is collective, referring to the Davidic house/family. לֵבָב (levav, “heart”) here refers to the seat of the emotions.

[4:24]  ²⁸ tn Grk “And they”; “they” is probably an indefinite plural, referring to people in general rather than to the Syrians (cf. v. 25).

[4:24]  ²⁹ tn Grk “those who were moonstruck,” possibly meaning “lunatic” (so NAB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (L&N 23.169; BDAG 919 s.v. σεληνιάζομαι).

[4:24]  ³⁰ tn The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suffered with various illnesses and afflictions, those possessed by demons, epileptics, and paralytics.” Even though it is obvious that four separate groups of people are in view here, following the Greek word order could lead to the misconception that certain people were possessed by epileptics and paralytics. The word order adopted in the translation avoids this problem.

[2:2]  ³¹ tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.