Yosua 10:3

10:3 So King Adoni-Zedek of Jerusalem sent this message to King Hoham of Hebron, King Piram of Jarmuth, King Japhia of Lachish, and King Debir of Eglon:

Yosua 10:31-32

10:31 Joshua and all Israel marched from Libnah to Lachish. He deployed his troops ¹  and fought against it. 10:32 The Lord handed Lachish over to Israel and they ²  captured it on the second day. They put the sword to all who lived there, just as they had done to Libnah.

Yosua 12:11

12:11 the king of Jarmuth (one),

the king of Lachish (one),

Yosua 12:2

12:2 King Sihon of the Amorites who lived ³  in Heshbon and ruled from Aroer (on the edge of the Arnon Valley) – including the city in the middle of the valley ⁴  and half of Gilead – all the way to the Jabbok Valley bordering Ammonite territory.

Kisah Para Rasul 18:14

18:14 But just as Paul was about to speak, ⁵  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ⁶  I would have been justified in accepting the complaint ⁷  of you Jews, ⁸ 

Kisah Para Rasul 18:17

18:17 So they all seized Sosthenes, the president of the synagogue, ⁹  and began to beat ¹⁰  him in front of the judgment seat. ¹¹  Yet none of these things were of any concern ¹²  to Gallio.

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ¹³  entered ¹⁴  the synagogue ¹⁵  and spoke out fearlessly ¹⁶  for three months, addressing ¹⁷  and convincing ¹⁸  them about the kingdom of God. ¹⁹ 

[10:31]  ¹ tn Heb “encamped against it.”

[10:32]  ² tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

[12:2]  ³ tn Or perhaps, “reigned.”

[12:2]  ⁴ tc The MT reads here, “and the middle of the valley,” but the reading “the city in the middle of valley” can be reconstructed on the basis of Josh 13:9, 16.

[18:14]  ⁵ tn Grk “about to open his mouth” (an idiom).

[18:14]  ⁶ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ⁷ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ⁸ tn Grk “accepting your complaint, O Jews.”

[18:17]  ⁹ 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]  ¹⁰ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ¹¹ sn See the note on the term judgment seat in 18:12.

[18:17]  ¹² 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.

[19:8]  ¹³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ¹⁴ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ¹⁵ sn See the note on synagogue in 6:9.

[19:8]  ¹⁶ tn Or “boldly.”

[19:8]  ¹⁷ 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 19:8. 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.

[19:8]  ¹⁸ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ¹⁹ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.