Lukas 7:15

7:15 So ¹  the dead man ²  sat up and began to speak, and Jesus ³  gave him back ⁴  to his mother.

Lukas 7:1

Healing the Centurion’s Slave

7:1 After Jesus ⁵  had finished teaching all this to the people, ⁶  he entered Capernaum. ⁷ 

Kisah Para Rasul 17:23

17:23 For as I went around and observed closely your objects of worship, ⁸  I even found an altar with this inscription: ⁹  ‘To an unknown god.’ Therefore what you worship without knowing it, ¹⁰  this I proclaim to you.

Kisah Para Rasul 17:2

17:2 Paul went to the Jews in the synagogue, ¹¹  as he customarily did, and on three Sabbath days he addressed ¹²  them from the scriptures,

Kisah Para Rasul 4:36

4:36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), ¹³ 

Kisah Para Rasul 9:41

9:41 He gave ¹⁴  her his hand and helped her get up. Then he called ¹⁵  the saints and widows and presented her alive.

[7:15]  ¹ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ command.

[7:15]  ² tn Or “the deceased.”

[7:15]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:15]  ⁴ tn In the context, the verb δίδωμι (didwmi) has been translated “gave back” rather than simply “gave.”

[7:1]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:1]  ⁶ tn Grk “After he had completed all his sayings in the hearing of the people.”

[7:1]  ⁷ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[7:1]  map For location see Map1 D2; Map2 C3; Map3 B2.

[17:23]  ⁸ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ⁹ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ¹⁰ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[17:2]  ¹¹ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ¹² 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.

[4:36]  ¹³ sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.

[9:41]  ¹⁴ tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.

[9:41]  ¹⁵ tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).