Kisah Para Rasul 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ¹  when Paul and Barnabas ²  went into the Jewish synagogue ³  and spoke in such a way that a large group ⁴  of both Jews and Greeks believed.

Kisah Para Rasul 17:1

Paul and Silas at Thessalonica

17:1 After they traveled through ⁵  Amphipolis ⁶  and Apollonia, ⁷  they came to Thessalonica, ⁸  where there was a Jewish synagogue. ⁹ 

Kisah Para Rasul 17:10

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ¹⁰  at once, during the night. When they arrived, ¹¹  they went to the Jewish synagogue. ¹² 

Kisah Para Rasul 18:4

18:4 He addressed ¹³  both Jews and Greeks in the synagogue ¹⁴  every Sabbath, attempting to persuade ¹⁵  them.

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ¹⁶  entered ¹⁷  the synagogue ¹⁸  and spoke out fearlessly ¹⁹  for three months, addressing ²⁰  and convincing ²¹  them about the kingdom of God. ²² 

Kisah Para Rasul 22:19

22:19 I replied, ²³  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ²⁴  who believed in you.

[14:1]  ¹ sn Iconium. See the note in 13:51.

[14:1]  ² tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ³ sn See the note on synagogue in 6:9.

[14:1]  ⁴ tn Or “that a large crowd.”

[17:1]  ⁵ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ⁶ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ⁷ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ⁸ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ⁹ sn See the note on synagogue in 6:9.

[17:10]  ¹⁰ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

[17:10]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:10]  ¹¹ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ¹² sn See the note on synagogue in 6:9.

[18:4]  ¹³ 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 18:4. 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.

[18:4]  ¹⁴ sn See the note on synagogue in 6:9.

[18:4]  ¹⁵ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.

[19:8]  ¹⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ¹⁷ 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]  ¹⁸ sn See the note on synagogue in 6:9.

[19:8]  ¹⁹ tn Or “boldly.”

[19:8]  ²⁰ 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]  ²¹ 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]  ²² 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.

[22:19]  ²³ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ²⁴ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.