Kisah Para Rasul 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ¹  with complete boldness ²  and without restriction. ³ 

Efesus 6:19-20

6:19 Pray ⁴  for me also, that I may be given the message when I begin to speak ⁵  – that I may confidently make known ⁶  the mystery of the gospel, 6:20 for which I am an ambassador in chains. Pray that I may be able to speak boldly as I ought to speak.

Filipi 1:12-14

Ministry as a Prisoner

1:12 I want you to know, brothers and sisters, ⁷  that my situation has actually turned out to advance the gospel: ⁸  1:13 The ⁹  whole imperial guard ¹⁰  and everyone else knows ¹¹  that I am in prison ¹²  for the sake of Christ, 1:14 and most of the brothers and sisters, ¹³  having confidence in the Lord ¹⁴  because of my imprisonment, now more than ever ¹⁵  dare to speak the word ¹⁶  fearlessly.

Filipi 1:2

1:2 Grace and peace to you ¹⁷  from God our Father and the Lord Jesus Christ!

Filipi 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ¹⁸  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

[28:31]  ¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ² tn Or “openness.”

[28:31]  ³ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.

[6:19]  ⁴ tn To avoid a lengthy, convoluted sentence in English, the Greek sentence was broken up at this point and the verb “pray” was inserted in the English translation to pick up the participle προσευχόμενοι (proseuxomenoi, “praying”) in v. 18.

[6:19]  ⁵ tn Grk “that a word may be given to me in the opening of my mouth.” Here “word” (λόγος, logo") is used in the sense of “message.”

[6:19]  ⁶ tn The infinitive γνωρίσαι (gnwrisai, “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the message when I begin to speak.”

[1:12]  ⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:12]  ⁸ tn Grk “for the advance of the gospel.” The genitive εὐαγγελίου (euangeliou) is taken as objective.

[1:13]  ⁹ tn Grk “so that the whole imperial guard.” The ὥστε (Jwste) clause that begins v. 13 indicates two results of the spread of the gospel: Outsiders know why Paul is imprisoned (v. 13) and believers are emboldened by his imprisonment (v. 14).

[1:13]  ¹⁰ sn The whole imperial guard (Grk “praetorium”) can refer to the elite troops stationed in Rome or the headquarters of administrators in the provinces (cf. Matt 27:27; Mark 15:16; John 18:28, 33; 19:9; Acts 23:35). In either case a metonymy is involved, with the place (the praetorium) put for those (soldiers or government officials) who were connected with it or stationed in it.

[1:13]  ¹¹ tn Grk “it has become known by the whole imperial guard and all the rest.”

[1:13]  ¹² tn Grk “my bonds [are].”

[1:14]  ¹³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ¹⁴ tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ¹⁵ tn Grk “even more so.”

[1:14]  ¹⁶ tc A number of significant mss have “of God” after “word.” Although τοῦ θεοῦ (tou qeou) is amply supported in the Alexandrian and Western texts (א A B [D*] P Ψ 048^vid 075 0278 33 81 1175 al lat co), the omission is difficult to explain as either an intentional deletion or unintentional oversight. To be sure, the pedigree of the witnesses is not nearly as great for the shorter reading (Ì⁴⁶ D² 1739 1881 Ï), but it explains well the rise of the other reading. Further, it explains the rise of κυρίου (kuriou, “of the Lord”), the reading of F and G (for if these mss had followed a Vorlage with τοῦ θεοῦ, κυρίου would not have been expected). Further, τοῦ θεοῦ is in different locations among the mss; such dislocations are usually signs of scribal additions to the text. Thus, the Byzantine text and a few other witnesses here have the superior reading, and it should be accepted as the original.

[1:2]  ¹⁷ tn Grk “Grace to you and peace.”

[3:1]  ¹⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.