Acts 13:16

13:16 So Paul stood up, ¹  gestured ²  with his hand and said,

“Men of Israel, ³  and you Gentiles who fear God, ⁴  listen:

Acts 19:33

19:33 Some of the crowd concluded ⁵  it was about ⁶  Alexander because the Jews had pushed him to the front. ⁷  Alexander, gesturing ⁸  with his hand, was wanting to make a defense ⁹  before the public assembly. ¹⁰ 

Acts 21:40

21:40 When the commanding officer ¹¹  had given him permission, ¹²  Paul stood ¹³  on the steps and gestured ¹⁴  to the people with his hand. When they had become silent, ¹⁵  he addressed ¹⁶  them in Aramaic, ¹⁷ 

Luke 1:22

1:22 When ¹⁸  he came out, he was not able to speak to them. They ¹⁹  realized that he had seen a vision ²⁰  in the holy place, ²¹  because ²²  he was making signs to them and remained unable to speak. ²³ 

John 13:24

13:24 So Simon Peter ²⁴  gestured to this disciple ²⁵  to ask Jesus ²⁶  who it was he was referring to. ²⁷ 

[13:16]  ¹ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ² tn Or “motioned.”

[13:16]  ³ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ⁴ tn Grk “and those who fear God,” 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.

[19:33]  ⁵ tn Or “Some of the crowd gave instructions to.”

[19:33]  ⁶ tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

[19:33]  ⁷ tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33]  ⁸ tn Or “motioning.”

[19:33]  ⁹ sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

[19:33]  ¹⁰ tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[21:40]  ¹¹ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40]  ¹² tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ¹³ tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  ¹⁴ tn Or “motioned.”

[21:40]  ¹⁵ tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

[21:40]  ¹⁶ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[21:40]  ¹⁷ tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.

[1:22]  ¹⁸ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ¹⁹ tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:22]  ²⁰ tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”

[1:22]  ²¹ tn Or “temple.” See the note on the phrase “the holy place” in v. 9.

[1:22]  ²² tn Grk “and,” but the force is causal or explanatory in context.

[1:22]  ²³ tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.

[13:24]  ²⁴ sn It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food (13:26).

[13:24]  ²⁵ tn Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity.

[13:24]  ²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:24]  ²⁷ sn That is, who would betray him (v. 21).