Kisah Para Rasul 13:43

13:43 When the meeting of the synagogue ¹  had broken up, ²  many of the Jews and God-fearing proselytes ³  followed Paul and Barnabas, who were speaking with them and were persuading ⁴  them ⁵  to continue ⁶  in the grace of God.

Kisah Para Rasul 15:2

15:2 When Paul and Barnabas had a major argument and debate ⁷  with them, the church ⁸  appointed Paul and Barnabas and some others from among them to go up to meet with ⁹  the apostles and elders in Jerusalem ¹⁰  about this point of disagreement. ¹¹ 

Kisah Para Rasul 17:4

17:4 Some of them were persuaded ¹²  and joined Paul and Silas, along with a large group ¹³  of God-fearing Greeks ¹⁴  and quite a few ¹⁵  prominent women.

Kisah Para Rasul 23:15

23:15 So now you and the council ¹⁶  request the commanding officer ¹⁷  to bring him down to you, as if you were going to determine ¹⁸  his case ¹⁹  by conducting a more thorough inquiry. ²⁰  We are ready to kill him ²¹  before he comes near this place.” ²² 

[13:43]  ¹ sn See the note on synagogue in 6:9.

[13:43]  ² tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ³ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ⁴ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ⁵ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ⁶ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[15:2]  ⁷ tn Grk “no little argument and debate” (an idiom).

[15:2]  ⁸ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ⁹ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ¹¹ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[17:4]  ¹² tn Or “convinced.”

[17:4]  ¹³ tn Or “a large crowd.”

[17:4]  ¹⁴ tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ¹⁵ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[23:15]  ¹⁶ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:15]  ¹⁷ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.

[23:15]  ¹⁸ tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”

[23:15]  ¹⁹ tn Grk “determine the things about him.”

[23:15]  ²⁰ tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).

[23:15]  ²¹ sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.

[23:15]  ²² tn The words “this place” are not in the Greek text, but are implied.