Lukas 9:1

The Sending of the Twelve Apostles

9:1 After ¹  Jesus ²  called ³  the twelve ⁴  together, he gave them power and authority over all demons and to cure ⁵  diseases,

Bilangan 11:17

11:17 Then I will come down and speak with you there, and I will take part of the spirit that is on you, and will put it on them, and they will bear some of the burden of the people with you, so that you do not bear it ⁶  all by yourself.

Bilangan 11:29

11:29 Moses said to him, “Are you jealous for me? ⁷  I wish that ⁸  all the Lord’s people were prophets, that the Lord would put his Spirit on them!”

Mazmur 68:11

68:11 The Lord speaks; ⁹ 

many, many women spread the good news. ¹⁰ 

Yeremia 3:15

3:15 I will give you leaders ¹¹  who will be faithful to me. ¹²  They will lead you with knowledge and insight.

Markus 16:15

16:15 He said to them, “Go into all the world and preach the gospel to every creature.

Markus 16:20

16:20 They went out and proclaimed everywhere, while the Lord worked with them and confirmed the word through the accompanying signs.]]

Kisah Para Rasul 8:4

Philip Preaches in Samaria

8:4 Now those who had been forced to scatter went around proclaiming the good news of the word.

Kisah Para Rasul 11:19

Activity in the Church at Antioch

11:19 Now those who had been scattered because of the persecution that took place over Stephen ¹³  went as far as ¹⁴  Phoenicia, ¹⁵  Cyprus, ¹⁶  and Antioch, ¹⁷  speaking the message ¹⁸  to no one but Jews.

Kisah Para Rasul 13:2

13:2 While they were serving ¹⁹  the Lord and fasting, the Holy Spirit said, “Set apart ²⁰  for me Barnabas and Saul for the work to which I have called them.”

Kisah Para Rasul 13:4

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ²¹  sent out by the Holy Spirit, went down to Seleucia, ²²  and from there they sailed to Cyprus. ²³ 

Kisah Para Rasul 20:28

20:28 Watch out for ²⁴  yourselves and for all the flock of which ²⁵  the Holy Spirit has made you overseers, ²⁶  to shepherd the church of God ²⁷  that he obtained ²⁸  with the blood of his own Son. ²⁹ 

Kisah Para Rasul 22:21

22:21 Then ³⁰  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

Kisah Para Rasul 26:15-18

26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, ³¹  ‘I am Jesus whom you are persecuting. 26:16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance ³²  as a servant and witness ³³  to the things ³⁴  you have seen ³⁵  and to the things in which I will appear to you. 26:17 I will rescue ³⁶  you from your own people ³⁷  and from the Gentiles, to whom ³⁸  I am sending you 26:18 to open their eyes so that they turn ³⁹  from darkness to light and from the power ⁴⁰  of Satan to God, so that they may receive forgiveness of sins and a share ⁴¹  among those who are sanctified by faith in me.’

Kisah Para Rasul 26:1

Paul Offers His Defense

26:1 So Agrippa ⁴²  said to Paul, “You have permission ⁴³  to speak for yourself.” Then Paul held out his hand ⁴⁴  and began his defense: ⁴⁵ 

Kolose 1:28

1:28 We proclaim him by instructing ⁴⁶  and teaching ⁴⁷  all people ⁴⁸  with all wisdom so that we may present every person mature ⁴⁹  in Christ.

Efesus 4:7-12

4:7 But to each one of us grace was given according to the measure of the gift of Christ. 4:8 Therefore it says, “When he ascended on high he captured ⁵⁰  captives; he gave gifts to men.” ⁵¹  4:9 Now what is the meaning of “he ascended,” except that he also descended ⁵²  to the lower regions, ⁵³  namely, the earth? ⁵⁴  4:10 He, the very one ⁵⁵  who descended, is also the one who ascended above all the heavens, in order to fill all things. 4:11 It was he ⁵⁶  who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, ⁵⁷  4:12 to equip ⁵⁸  the saints for the work of ministry, that is, ⁵⁹  to build up the body of Christ,

Efesus 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ⁶⁰  urge you to live ⁶¹  worthily of the calling with which you have been called, ⁶² 

Titus 1:12-14

1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” ⁶³  1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith 1:14 and not pay attention to Jewish myths ⁶⁴  and commands of people who reject the truth.

Ibrani 3:6

3:6 But Christ ⁶⁵  is faithful as a son over God’s ⁶⁶  house. We are of his house, ⁶⁷  if in fact we hold firmly ⁶⁸  to our confidence and the hope we take pride in. ⁶⁹ 

Wahyu 2:1

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ⁷⁰  write the following: ⁷¹ 

“This is the solemn pronouncement of ⁷²  the one who has a firm grasp on ⁷³  the seven stars in his right hand ⁷⁴  – the one who walks among the seven golden ⁷⁵  lampstands:

[9:1]  ¹ tn Here δέ (de) has not been translated.

[9:1]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ³ tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.

[9:1]  ⁴ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[9:1]  ⁵ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[11:17]  ⁶ tn The imperfect tense here is to be classified as a final imperfect, showing the result of this action by God. Moses would be relieved of some of the responsibility when these others were given the grace to understand and to resolve cases.

[11:29]  ⁷ tn The Piel participle מְקַנֵּא (mÿqanne’) serves as a verb here in this interrogative sentence. The word means “to be jealous; to be envious.” That can be in a good sense, such as with the translation “zeal,” or it can be in a negative sense as here. Joshua’s apparent “zeal” is questioned by Moses – was he zealous/envious for Moses sake, or for some other reason?

[11:29]  ⁸ tn The optative is expressed by the interrogative clause in Hebrew, “who will give….” Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty.

[68:11]  ⁹ tn Heb “gives a word.” Perhaps this refers to a divine royal decree or battle cry.

[68:11]  ¹⁰ tn Heb “the ones spreading the good news [are] a large army.” The participle translated “the ones spreading the good news” is a feminine plural form. Apparently the good news here is the announcement that enemy kings have been defeated (see v. 12).

[3:15]  ¹¹ tn Heb “shepherds.”

[3:15]  ¹² tn Heb “after/according to my [own] heart.”

[11:19]  ¹³ sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

[11:19]  ¹⁴ tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.

[11:19]  ¹⁵ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

[11:19]  ¹⁶ tn Grk “and Cyprus,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:19]  sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:19]  ¹⁷ sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.

[11:19]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[11:19]  ¹⁸ tn Grk “word.”

[13:2]  ¹⁹ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ²⁰ tn Or “Appoint.”

[13:4]  ²¹ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ²² sn Seleucia was the port city of Antioch in Syria.

[13:4]  ²³ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[20:28]  ²⁴ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ²⁵ tn Grk “in which.”

[20:28]  ²⁶ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ²⁷ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ²⁸ tn Or “acquired.”

[20:28]  ²⁹ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:28]  sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).

[22:21]  ³⁰ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[26:15]  ³¹ tn Grk “said.”

[26:16]  ³² tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance.’”

[26:16]  ³³ sn As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an “eyewitness” of the Lord.

[26:16]  ³⁴ tn BDAG 719 s.v. ὁράω A.1.b states, “W. attraction of the relative ὧν = τούτων ἅ Lk 9:36; Ac 22:15. The attraction may be due to colloq. breviloquence in μάρτυρα ὧν τε εἶδες με ὧν τε ὀφθήσομαί σοι a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b.”

[26:16]  ³⁵ tc ‡ Some mss read “of the things in which you have seen me.” The accusative object με (me, “me”) is found after εἶδές (eide") in B C*^vid 614 945 1175 1505 1739 1891 2464 pc sy sa; it is lacking in Ì⁷⁴ א A C² E Ψ 096 Ï latt bo. The external evidence is relatively evenly divided, though there is a slight preference for the omission. NA²⁷ includes the word in brackets, indicating some doubt as to its authenticity.

[26:17]  ³⁶ tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.

[26:17]  ³⁷ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ³⁸ tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[26:18]  ³⁹ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ⁴⁰ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ⁴¹ tn Or “and an inheritance.”

[26:1]  ⁴² sn See the note on King Agrippa in 25:13.

[26:1]  ⁴³ tn Grk “It is permitted for you.”

[26:1]  ⁴⁴ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ⁴⁵ tn Or “and began to speak in his own defense.”

[1:28]  ⁴⁶ tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.

[1:28]  ⁴⁷ tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

[1:28]  ⁴⁸ tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

[1:28]  ⁴⁹ tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.

[4:8]  ⁵⁰ tn Grk “he led captive captivity.”

[4:8]  ⁵¹ sn A quotation which is perhaps ultimately derived from Ps 68:18. However, the wording here differs from that of Ps 68 in both the Hebrew text and the LXX in a few places, the most significant of which is reading “gave gifts to” in place of “received gifts from” as in HT and LXX. It has sometimes been suggested that the author of Ephesians modified the text he was citing in order to better support what he wanted to say here. Such modifications are sometimes found in rabbinic exegesis from this and later periods, but it is also possible that the author was simply citing a variant of Ps 68 known to him but which has not survived outside its quotation here (W. H. Harris, The Descent of Christ [AGJU 32], 104). Another possibility is that the words here, which strongly resemble Ps 68:19 HT and LXX (68:18 ET), are actually part of an early Christian hymn quoted by the author.

[4:9]  ⁵² tc The majority of mss (א² B C³ Ψ Ï) read πρῶτον (prwton, “first”) here in conjunction with this verb: “he first descended.” The shorter reading, which lacks πρῶτον, should be considered original on the basis of both external and internal evidence: It has strong external support from the Alexandrian and Western texttypes (Ì⁴⁶ א* A C* D F G I^vid 082 6 33 81 1739 1881 pc); internally, the inclusion of πρῶτον is most likely an addition to clarify the sense of the passage.

[4:9]  ⁵³ tc The Western texttype (D* F G it) lacks the plural noun μέρη (merh, “regions”); the shorter reading cannot be dismissed out of hand since it is also supported by Ì⁴⁶ (which often has strong affinities, however, with the Western text). The inclusion of the word has strong external support from important, early mss as well as the majority of Byzantine cursives (א A B C D² I Ψ 33 1739 1881 Ï). Certain scribes may have deleted the word, thinking it superfluous; in addition, if the shorter reading were original one would expect to see at least a little variation in clarifying additions to the text. For these reasons the inclusion of μέρη should be regarded as original.

[4:9]  ⁵⁴ tn Grk “to the lower parts of the earth.” This phrase has been variously interpreted: (1) The traditional view understands it as a reference to the underworld (hell), where Jesus is thought to have descended in the three days between his death and resurrection. In this case, “of the earth” would be a partitive genitive. (2) A second option is to translate the phrase “of the earth” as a genitive of apposition: “to the lower parts, namely, the earth” (as in the present translation). Many recent scholars hold this view and argue that it is a reference to the incarnation. (3) A third option, which also sees the phrase “of the earth” as a genitive of apposition, is that the descent in the passage occurs after the ascent rather than before it, and refers to the descent of the Spirit at Pentecost (cf. Acts 4:11-16). Support for this latter view is found in the intertestamental and rabbinic use of Ps 68:18 (quoted in v. 8), which is consistently and solely interpreted as a reference to Moses’ ascent of Mt. Sinai to “capture” the words of the law. The probability, therefore, is that the comments here in v. 9 reflect a polemic against the interpretation of Ps 68:18 in certain circles as a reference to Moses. See W. H. Harris, The Descent of Christ (AGJU 32), 46-54; 171-204.

[4:10]  ⁵⁵ tn The Greek text lays specific emphasis on “He” through the use of the intensive pronoun, αὐτός (autos). This is reflected in the English translation through the use of “the very one.”

[4:11]  ⁵⁶ tn The emphasis on Christ is continued through the use of the intensive pronoun, αὐτός (autos), and is rendered in English as “it was he” as this seems to lay emphasis on the “he.”

[4:11]  ⁵⁷ sn Some interpreters have understood the phrase pastors and teachers to refer to one and the same group. This would mean that all pastors are teachers and that all teachers are pastors. This position is often taken because it is recognized that both nouns (i.e., pastors and teachers) are governed by one article in Greek. But because the nouns are plural, it is extremely unlikely that they refer to the same group, but only that the author is linking them closely together. It is better to regard the pastors as a subset of teachers. In other words, all pastors are teachers, but not all teachers are pastors. See ExSyn 284.

[4:12]  ⁵⁸ tn On the translation of πρὸς τὸν καταρτισμὸν τῶν ἁγίων (pro" ton katartismon twn Jagiwn) as “to equip the saints” see BDAG 526 s.v. καταρτισμός. In this case the genitive is taken as objective and the direct object of the verbal idea implied in καταρτισμός (katartismo").

[4:12]  ⁵⁹ tn The εἰς (eis) clause is taken as epexegetical to the previous εἰς clause, namely, εἰς ἔργον διακονίας (ei" ergon diakonia").

[4:1]  ⁶⁰ tn Grk “prisoner in the Lord.”

[4:1]  ⁶¹ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ⁶² sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[1:12]  ⁶³ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).

[1:14]  ⁶⁴ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

[3:6]  ⁶⁵ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ⁶⁶ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ⁶⁷ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ⁶⁸ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

[3:6]  ⁶⁹ tn Grk “the pride of our hope.”

[2:1]  ⁷⁰ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ⁷¹ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:1]  ⁷² tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows. …In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.

[2:1]  sn The expression This is the solemn pronouncement of reflects an OT idiom. The LXX has the same Greek phrase (τάδε λέγει, tade legei) about 350 times, with nearly 320 of them having “the Lord” (Heb יהוה, Yahweh) as subject. That the author of Revelation would use such an expression seven times with the risen Christ as the speaker may well imply something of Christ’s sovereignty and deity. Cf. also Acts 21:11 in which the Holy Spirit is the speaker of this expression.

[2:1]  ⁷³ tn Grk “holds,” but the term (i.e., κρατῶν, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)

[2:1]  ⁷⁴ sn On seven stars in his right hand see 1:16.

[2:1]  ⁷⁵ tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.