Acts 18:4

18:4 He addressed ¹  both Jews and Greeks in the synagogue ²  every Sabbath, attempting to persuade ³  them.

Acts 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ⁴  from the mountain ⁵  called the Mount of Olives ⁶  (which is near Jerusalem, a Sabbath day’s journey ⁷  away).

Acts 13:42

13:42 As Paul and Barnabas ⁸  were going out, ⁹  the people ¹⁰  were urging ¹¹  them to speak about these things ¹²  on the next Sabbath.

Acts 13:44

13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. ¹³ 

Acts 13:14

13:14 Moving on from ¹⁴  Perga, ¹⁵  they arrived at Pisidian Antioch, ¹⁶  and on the Sabbath day they went into ¹⁷  the synagogue ¹⁸  and sat down.

Acts 15:21

15:21 For Moses has had those who proclaim him in every town from ancient times, ¹⁹  because he is read aloud ²⁰  in the synagogues ²¹  every Sabbath.”

Acts 16:13

16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down ²²  and began to speak ²³  to the women ²⁴  who had assembled there. ²⁵ 

Acts 17:2

17:2 Paul went to the Jews in the synagogue, ²⁶  as he customarily did, and on three Sabbath days he addressed ²⁷  them from the scriptures,

Acts 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ²⁸  him, ²⁹  and they fulfilled the sayings ³⁰  of the prophets that are read every Sabbath by condemning ³¹  him. ³² 

Acts 20:7

20:7 On the first day ³³  of the week, when we met ³⁴  to break bread, Paul began to speak ³⁵  to the people, and because he intended ³⁶  to leave the next day, he extended ³⁷  his message until midnight.

[18:4]  ¹ 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]  ² sn See the note on synagogue in 6:9.

[18:4]  ³ 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.

[1:12]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ⁵ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ⁶ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ⁷ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[13:42]  ⁷ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ⁸ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ⁹ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ¹⁰ tn Or “begging,” “inviting.”

[13:42]  ¹¹ tn Or “matters.”

[13:44]  ¹⁰ tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

[13:14]  ¹³ tn Or “Passing by.”

[13:14]  ¹⁴ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ¹⁵ tn Or “at Antioch in Pisidia.”

[13:14]  ¹⁶ tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:14]  ¹⁷ sn See the note on synagogue in 6:9.

[15:21]  ¹⁶ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ¹⁷ tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

[15:21]  ¹⁸ sn See the note on synagogue in 6:9.

[16:13]  ¹⁹ tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

[16:13]  ²⁰ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ²¹ sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

[16:13]  ²² tn The word “there” is not in the Greek text, but is implied.

[17:2]  ²² tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ²³ 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.

[13:27]  ²⁵ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ²⁶ tn Grk “this one.”

[13:27]  ²⁷ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  ²⁸ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ²⁹ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[20:7]  ²⁸ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ²⁹ tn Or “assembled.”

[20:7]  ³⁰ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. 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. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ³¹ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  ³² tn Or “prolonged.”