Kisah Para Rasul 20:10

20:10 But Paul went down, ¹  threw himself ²  on the young man, ³  put his arms around him, ⁴  and said, “Do not be distressed, for he is still alive!” ⁵ 

Kisah Para Rasul 20:37

20:37 They all began to weep loudly, ⁶  and hugged ⁷  Paul and kissed him, ⁸ 

Kisah Para Rasul 21:5-6

21:5 When ⁹  our time was over, ¹⁰  we left and went on our way. All of them, with their wives and children, accompanied ¹¹  us outside of the city. After ¹²  kneeling down on the beach and praying, ¹³  21:6 we said farewell ¹⁴  to one another. ¹⁵  Then ¹⁶  we went aboard the ship, and they returned to their own homes. ¹⁷ 

Kejadian 48:10

48:10 Now Israel’s eyes were failing ¹⁸  because of his age; he was not able to see well. So Joseph ¹⁹  brought his sons ²⁰  near to him, and his father ²¹  kissed them and embraced them.

Kejadian 48:1

Manasseh and Ephraim

48:1 After these things Joseph was told, ²²  “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him.

1 Samuel 20:41-42

20:41 When the servant had left, David got up from beside the mound, ²³  knelt ²⁴  with his face to the ground, and bowed three times. Then they kissed each other and they both wept, especially David. 20:42 Jonathan said to David, “Go in peace, for the two of us have sworn together in the name of the Lord saying, ‘The Lord will be between me and you and between my descendants and your descendants forever.’”

David Goes to Nob

(21:1)

²⁵ Then David ²⁶  got up and left, while Jonathan went back to the city.

Roma 16:16

16:16 Greet one another with a holy kiss. All the churches of Christ greet you.

Roma 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ²⁷  of the church in Cenchrea,

Kolose 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ²⁸  whether things on earth or things in heaven.

Kolose 1:2

1:2 to the saints, the faithful ²⁹  brothers and sisters ³⁰  in Christ, at Colossae. Grace and peace to you ³¹  from God our Father! ³² 

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ³³  in the saints’ ³⁴  inheritance in the light.

Kolose 1:1

Salutation

1:1 From Paul, ³⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:26

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

[20:10]  ¹ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ² tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ³ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ⁴ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ⁵ tn Grk “for his life is in him” (an idiom).

[20:37]  ⁶ tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).

[20:37]  ⁷ tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).

[20:37]  ⁸ sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.

[21:5]  ⁹ tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[21:5]  ¹⁰ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ¹¹ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ¹² tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ¹³ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:6]  ¹⁴ 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]  ¹⁵ sn These words are part of v. 5 in the standard critical Greek text.

[21:6]  ¹⁶ 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]  ¹⁷ tn Grk “to their own”; the word “homes” is implied.

[48:10]  ¹⁸ tn Heb “heavy.”

[48:10]  sn The disjunctive clause provides supplemental information that is important to the story. The weakness of Israel’s sight is one of several connections between this chapter and Gen 27. Here there are two sons, and it appears that the younger is being blessed over the older by a blind old man. While it was by Jacob’s deception in chap. 27, here it is with Jacob’s full knowledge.

[48:10]  ¹⁹ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[48:10]  ²⁰ tn Heb “them”; the referent (Joseph’s sons) has been specified in the translation for clarity.

[48:10]  ²¹ tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.

[48:1]  ²² tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.

[20:41]  ²³ tc The translation follows the LXX in reading “the mound,” rather than the MT’s “the south.” It is hard to see what meaning the MT reading “from beside the south” would have as it stands, since such a location lacks specificity. The NIV treats it as an elliptical expression, rendering the phrase as “from the south side of the stone (rock NCV).” This is perhaps possible, but it seems better to follow the LXX rather than the MT here.

[20:41]  ²⁴ tn Heb “fell.”

[20:42]  ²⁵ sn Beginning with 20:42b, the verse numbers through 21:15 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 20:42b ET = 21:1 HT, 21:1 ET = 21:2 HT, 21:2 ET = 21:3 HT, etc., through 21:15 ET = 21:16 HT. With 22:1 the verse numbers in the ET and HT are again the same.

[20:42]  ²⁶ tn Heb “he”; the referent (David) has been specified in the translation for clarity.

[16:1]  ²⁷ tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

[1:20]  ²⁸ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:2]  ²⁹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³⁰ 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).

[1:2]  ³¹ tn Or “Grace to you and peace.”

[1:2]  ³² tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:12]  ³³ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ³⁴ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:1]  ³⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.