Yosua 21:38

21:38 from the tribe of Gad: Ramoth in Gilead (a city of refuge for one who committed manslaughter), Mahanaim,

Yosua 21:1

Levitical Cities

21:1 The tribal leaders of the Levites went before Eleazar the priest and Joshua son of Nun and the Israelite tribal leaders

Kisah Para Rasul 4:13

4:13 When they saw the boldness ¹  of Peter and John, and discovered ²  that they were uneducated ³  and ordinary ⁴  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 22:3-4

22:3 “I am a Jew, ⁵  born in Tarsus in Cilicia, but brought up ⁶  in this city, educated with strictness ⁷  under ⁸  Gamaliel ⁹  according to the law of our ancestors, ¹⁰  and was ¹¹  zealous ¹²  for God just as all of you are today. 22:4 I ¹³  persecuted this Way ¹⁴  even to the point of death, ¹⁵  tying up ¹⁶  both men and women and putting ¹⁷  them in prison,

Kisah Para Rasul 22:1

Paul’s Defense

22:1 “Brothers and fathers, listen to my defense ¹⁸  that I now ¹⁹  make to you.”

Kisah Para Rasul 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ²⁰  days, when the disciples were growing in number, ²¹  a complaint arose on the part of the Greek-speaking Jews ²²  against the native Hebraic Jews, ²³  because their widows ²⁴  were being overlooked ²⁵  in the daily distribution of food. ²⁶ 

[4:13]  ¹ tn Or “courage.”

[4:13]  ² tn Or “and found out.”

[4:13]  ³ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ⁴ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[22:3]  ⁵ tn Grk “a Jewish man.”

[22:3]  ⁶ tn BDAG 74 s.v. ἀνατρέφω b has “of mental and spiritual nurture bring up, rear, train…ἀνατεθραμμένος ἐν τ. πόλει ταύτῃ 22:3.”

[22:3]  ⁷ tn Or “with precision.” Although often translated “strictly” this can be misunderstood for “solely” in English. BDAG 39 s.v. ἀκρίβεια gives the meaning as “exactness, precision.” To avoid the potential misunderstanding the translation “with strictness” is used, although it is slightly more awkward than “strictly.”

[22:3]  ⁸ tn Grk “strictly at the feet of” (an idiom).

[22:3]  ⁹ tn Or “brought up in this city under Gamaliel, educated with strictness…” The phrase παρὰ τοὺς πόδας Γαμαλιὴλ (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of NA²⁷ and UBS⁴, which place a comma after ταύτῃ (tauth), has been followed in the translation.

[22:3]  sn Gamaliel was a famous Jewish scholar and teacher mentioned here and in Acts 5:34. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[22:3]  ¹⁰ tn Or “our forefathers.”

[22:3]  ¹¹ tn Grk “ancestors, being.” The participle ὑπάρχων (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.

[22:3]  ¹² tn BDAG 427 s.v. ζηλωτής 1.a.α has “of pers. …ζ. τοῦ θεοῦ one who is loyal to God Ac 22:3.”

[22:4]  ¹³ tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was translated by the first person pronoun (“I”) and a new sentence begun in the translation.

[22:4]  ¹⁴ sn That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22).

[22:4]  ¹⁵ tn BDAG 442-43 s.v. θάνατος 1.a has “διώκειν ἄχρι θανάτου persecute even to death Ac 22:4.”

[22:4]  ¹⁶ tn Grk “binding.” See Acts 8:3.

[22:4]  ¹⁷ tn BDAG 762 s.v. παραδίδωμι 1.b has “W. local εἰς…εἰς φυλακήν put in prison Ac 8:3; cp. 22:4.”

[22:1]  ¹⁸ sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.

[22:1]  ¹⁹ tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.

[6:1]  ²⁰ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ²¹ tn Grk “were multiplying.”

[6:1]  ²² tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.

[6:1]  ²³ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ²⁴ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ²⁵ tn Or “neglected.”

[6:1]  ²⁶ tn Grk “in the daily serving.”

[6:1]  sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.