Lukas 8:41

8:41 Then ¹  a man named Jairus, who was a ruler ²  of the synagogue, ³  came up. Falling ⁴  at Jesus’ feet, he pleaded ⁵  with him to come to his house,

Kisah Para Rasul 13:15

13:15 After the reading from the law and the prophets, ⁶  the leaders of the synagogue ⁷  sent them a message, ⁸  saying, “Brothers, ⁹  if you have any message ¹⁰  of exhortation ¹¹  for the people, speak it.” ¹² 

Kisah Para Rasul 18:8

18:8 Crispus, the president of the synagogue, ¹³  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ¹⁴  believed and were baptized.

Kisah Para Rasul 18:17

18:17 So they all seized Sosthenes, the president of the synagogue, ¹⁵  and began to beat ¹⁶  him in front of the judgment seat. ¹⁷  Yet none of these things were of any concern ¹⁸  to Gallio.

[8:41]  ¹ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[8:41]  ² tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

[8:41]  ³ sn See the note on synagogues in 4:15.

[8:41]  ⁴ tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[8:41]  ⁵ tn This verb is an imperfect tense, commonly used by Luke for vividness.

[13:15]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ¹⁰ tn Or “word.”

[13:15]  ¹¹ tn Or “encouragement.”

[13:15]  ¹² tn Or “give it.”

[18:8]  ¹³ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ¹⁴ tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.

[18:17]  ¹⁵ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  sn See the note on synagogue in 6:9.

[18:17]  ¹⁶ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ¹⁷ sn See the note on the term judgment seat in 18:12.

[18:17]  ¹⁸ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:17]  sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.