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 

1 Samuel 2:27

The Lord Judges the House of Eli

2:27 A man of God came to Eli and said to him, “This is what the Lord says: ‘Did I not plainly ³  reveal myself to your ancestor’s ⁴  house when they were in Egypt in the house of Pharaoh?

1 Samuel 9:6

9:6 But the servant said to him, “Look, there is a man of God in this town. He is highly respected. Everything that he says really happens. ⁵  Now let’s go there. Perhaps he will tell us where we should go from here.” ⁶ 

1 Samuel 9:1

Samuel Meets with Saul

9:1 There was a Benjaminite man named Kish son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah of Benjamin. He was a prominent person.

Kisah Para Rasul 17:18

17:18 Also some of the Epicurean ⁷  and Stoic ⁸  philosophers were conversing ⁹  with him, and some were asking, ¹⁰  “What does this foolish babbler ¹¹  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ¹²  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ¹³ 

Kisah Para Rasul 17:24

17:24 The God who made the world and everything in it, ¹⁴  who is ¹⁵  Lord of heaven and earth, does not live in temples made by human hands, ¹⁶ 

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ¹⁷  as he customarily did, and on three Sabbath days he addressed ¹⁸  them from the scriptures,

Kisah Para Rasul 4:9

4:9 if ¹⁹  we are being examined ²⁰  today for a good deed ²¹  done to a sick man – by what means this man was healed ²²  –

Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ²³  to all who live in Jerusalem that a notable miraculous sign ²⁴  has come about through them, ²⁵  and we cannot deny it.

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ²⁶  were speaking to the people, the priests and the commander ²⁷  of the temple guard ²⁸  and the Sadducees ²⁹  came up ³⁰  to them,

Titus 1:11

1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

[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.”

[2:27]  ³ tn The infinitive absolute appears before the finite verb for emphasis.

[2:27]  ⁴ tn Heb “to your father’s” (also in vv. 28, 30).

[9:6]  ⁵ tn The infinitive absolute precedes the verb for emphasis.

[9:6]  ⁶ tn Heb “our way on which we have gone.”

[17:18]  ⁷ 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]  ⁸ 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]  ⁹ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ¹⁰ tn Grk “saying.”

[17:18]  ¹¹ 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]  ¹² 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]  ¹³ sn This is a parenthetical note by the author.

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

[17:24]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ¹⁸ 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.

[4:9]  ¹⁹ 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]  ²⁰ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ²¹ tn Or “for an act of kindness.”

[4:9]  ²² tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:16]  ²³ tn Or “evident.”

[4:16]  ²⁴ 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. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ²⁵ tn Or “has been done by them.”

[4:1]  ²⁶ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ²⁷ tn Or “captain.”

[4:1]  ²⁸ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ²⁹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ³⁰ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).