1 Raja-raja 22:2

22:2 In the third year King Jehoshaphat of Judah came down to visit ¹  the king of Israel.

1 Raja-raja 22:2

22:2 In the third year King Jehoshaphat of Judah came down to visit ²  the king of Israel.

Kisah Para Rasul 8:18

8:18 Now Simon, when he saw that the Spirit ³  was given through the laying on of the apostles’ hands, offered them money,

Kisah Para Rasul 8:2

8:2 Some ⁴  devout men buried Stephen and made loud lamentation ⁵  over him. ⁶ 

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ⁷  They replied, ⁸  “No, we have not even ⁹  heard that there is a Holy Spirit.”

Kisah Para Rasul 21:6

21:6 we said farewell ¹⁰  to one another. ¹¹  Then ¹²  we went aboard the ship, and they returned to their own homes. ¹³ 

Kisah Para Rasul 21:2

21:2 We found ¹⁴  a ship crossing over to Phoenicia, ¹⁵  went aboard, ¹⁶  and put out to sea. ¹⁷ 

Kolose 1:14

1:14 in whom we have redemption, ¹⁸  the forgiveness of sins.

[22:2]  ¹ tn The word “visit” is supplied in the translation for stylistic reasons.

[22:2]  ² tn The word “visit” is supplied in the translation for stylistic reasons.

[8:18]  ³ tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[8:2]  ⁴ tn “Some” is not in the Greek text, but is implied.

[8:2]  ⁵ sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.

[8:2]  ⁶ tn Or “mourned greatly for him.”

[19:2]  ⁷ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ⁸ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ⁹ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[21:6]  ¹⁰ tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”

[21:6]  ¹¹ sn These words are part of v. 5 in the standard critical Greek text.

[21:6]  ¹² tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:6]  ¹³ tn Grk “to their own”; the word “homes” is implied.

[21:2]  ¹⁴ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  ¹⁵ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ¹⁶ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ¹⁷ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[1:14]  ¹⁸ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.