Kisah Para Rasul 20:20

20:20 You know that I did not hold back from proclaiming ¹  to you anything that would be helpful, ²  and from teaching you publicly ³  and from house to house,

Kisah Para Rasul 20:35

20:35 By all these things, ⁴  I have shown you that by working in this way we must help ⁵  the weak, ⁶  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ⁷ 

Kisah Para Rasul 26:22-23

26:22 I have experienced ⁸  help from God to this day, and so I stand testifying to both small and great, saying nothing except ⁹  what the prophets and Moses said ¹⁰  was going to happen: 26:23 that ¹¹  the Christ ¹²  was to suffer and be the first to rise from the dead, to proclaim light both to our people ¹³  and to the Gentiles.” ¹⁴ 

Kisah Para Rasul 26:2

26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, ¹⁵  I consider myself fortunate that I am about to make my defense before you today,

Kolose 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Galatia 1:7-10

1:7 not that there really is another gospel, ¹⁶  but ¹⁷  there are some who are disturbing you and wanting ¹⁸  to distort the gospel of Christ. 1:8 But even if we (or an angel from heaven) should preach ¹⁹  a gospel contrary to the one we preached to you, ²⁰  let him be condemned to hell! ²¹  1:9 As we have said before, and now I say again, if any one is preaching to you a gospel contrary to what you received, let him be condemned to hell! ²²  1:10 Am I now trying to gain the approval of people, ²³  or of God? Or am I trying to please people? ²⁴  If I were still trying to please ²⁵  people, ²⁶  I would not be a slave ²⁷  of Christ!

Galatia 4:16

4:16 So then, have I become your enemy by telling you the truth? ²⁸ 

Galatia 4:1

4:1 Now I mean that the heir, as long as he is a minor, ²⁹  is no different from a slave, though he is the owner ³⁰  of everything.

Galatia 2:4

2:4 Now this matter arose ³¹  because of the false brothers with false pretenses ³²  who slipped in unnoticed to spy on ³³  our freedom that we have in Christ Jesus, to make us slaves. ³⁴ 

[20:20]  ¹ tn Or “declaring.”

[20:20]  ² tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ³ tn Or “openly.”

[20:35]  ⁴ sn The expression By all these things means “In everything I did.”

[20:35]  ⁵ tn Or “must assist.”

[20:35]  ⁶ tn Or “the sick.” See Eph 4:28.

[20:35]  ⁷ sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[26:22]  ⁸ tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  ⁹ tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  ¹⁰ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:23]  ¹¹ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ¹² tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  sn See the note on Christ in 2:31.

[26:23]  ¹³ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ¹⁴ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[26:2]  ¹⁵ sn See the note on King Agrippa in 25:13.

[1:7]  ¹⁶ tn Grk “which is not another,” but this could be misunderstood to mean “which is not really different.” In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches.

[1:7]  ¹⁷ tn Grk “except.”

[1:7]  ¹⁸ tn Or “trying.”

[1:8]  ¹⁹ tc ‡ Most witnesses have ὑμῖν (Jumin, “to you”) either after (א² A [D* ὑμᾶς] 6 33 326 614 945 1881 Ï Tert^pt Ambst) or before (Ì^51vid B H 0278 630 1175 [1739* ἡμῖν]) εὐαγγελίζηται (euaggelizhtai, “should preach” [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: א* F G Ψ ar b g Cyp Mcion^T Tert^pt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered original. Although it is possible that scribes may have deleted the pronoun to make Paul’s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA²⁷ has the pronoun in brackets, indicating doubt as to its authenticity.

[1:8]  ²⁰ tn Or “other than the one we preached to you.”

[1:8]  ²¹ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[1:9]  ²² tn See the note on this phrase in the previous verse.

[1:10]  ²³ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ²⁴ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ²⁵ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ²⁶ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ²⁷ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:10]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[4:16]  ²⁸ tn Or “have I become your enemy because I am telling you the truth?” The participle ἀληθεύων (alhqeuwn) can be translated as a causal adverbial participle or as a participle of means (as in the translation).

[4:1]  ²⁹ tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.

[4:1]  ³⁰ tn Grk “master” or “lord” (κύριος, kurios).

[2:4]  ³¹ tn No subject and verb are expressed in vv. 4-5, but the phrase “Now this matter arose,” implied from v. 3, was supplied to make a complete English sentence.

[2:4]  ³² tn The adjective παρεισάκτους (pareisaktou"), which relates to someone joining a group with false motives or false pretenses, applies to the “false brothers.” Although the expression “false brothers with false pretenses” is somewhat redundant, it captures the emphatic force of Paul’s expression, which labels both these “brothers” as false (ψευδαδέλφους, yeudadelfou") as well as their motives. See L&N 34.29 for more information.

[2:4]  ³³ tn The verb translated here as “spy on” (κατασκοπέω, kataskopew) can have a neutral nuance, but here the connotation is certainly negative (so F. F. Bruce, Galatians [NIGTC], 112-13, and E. Burton, Galatians [ICC], 83).

[2:4]  ³⁴ tn Grk “in order that they might enslave us.” The ἵνα (Jina) clause with the subjunctive verb καταδουλώσουσιν (katadoulwsousin) has been translated as an English infinitival clause.