Kisah Para Rasul 2:17-18

2:17 ‘And in the last days ¹  it will be,’ God says,

‘that I will pour out my Spirit on all people, ² 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

2:18 Even on my servants, ³  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ⁴ 

Kisah Para Rasul 11:23

11:23 When ⁵  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ⁶  to the Lord with devoted hearts, ⁷ 

Kisah Para Rasul 11:27

Famine Relief for Judea

11:27 At that time ⁸  some ⁹  prophets ¹⁰  came down ¹¹  from Jerusalem ¹²  to Antioch. ¹³ 

Kisah Para Rasul 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ¹⁴  Barnabas, Simeon called Niger, ¹⁵  Lucius the Cyrenian, ¹⁶  Manaen (a close friend of Herod ¹⁷  the tetrarch ¹⁸  from childhood ¹⁹ ) and Saul.

Matius 23:34

23:34 “For this reason I ²⁰  am sending you prophets and wise men and experts in the law, ²¹  some of whom you will kill and crucify, ²²  and some you will flog ²³  in your synagogues ²⁴  and pursue from town to town,

Lukas 11:49

11:49 For this reason also the wisdom ²⁵  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Roma 12:6

12:6 And we have different gifts ²⁶  according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith.

Roma 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ²⁷  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ²⁸  – which is your reasonable service.

Kolose 1:28-29

1:28 We proclaim him by instructing ²⁹  and teaching ³⁰  all people ³¹  with all wisdom so that we may present every person mature ³²  in Christ. 1:29 Toward this goal ³³  I also labor, struggling according to his power that powerfully ³⁴  works in me.

Kolose 1:1

Salutation

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

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ³⁶  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Kolose 1:29

1:29 Toward this goal ³⁷  I also labor, struggling according to his power that powerfully ³⁸  works in me.

Kolose 1:1

Salutation

1:1 From Paul, ³⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Efesus 3:5

3:5 Now this secret ⁴⁰  was not disclosed to people ⁴¹  in former ⁴²  generations as it has now been revealed to his holy apostles and prophets by ⁴³  the Spirit,

Efesus 4:11

4:11 It was he ⁴⁴  who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, ⁴⁵ 

Efesus 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ⁴⁶  urge you to live ⁴⁷  worthily of the calling with which you have been called, ⁴⁸ 

Efesus 5:20

5:20 always giving thanks to God the Father for each other ⁴⁹  in the name of our Lord Jesus Christ,

[2:17]  ¹ sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ² tn Grk “on all flesh.”

[2:18]  ³ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, 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.

[2:18]  ⁴ sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.

[11:23]  ⁵ tn Grk “Antioch, who when.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:23]  ⁶ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

[11:23]  sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).

[11:23]  ⁷ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[11:27]  ⁸ tn Grk “In these days,” but the dative generally indicates a specific time.

[11:27]  ⁹ tn The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.

[11:27]  ¹⁰ sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.

[11:27]  ¹¹ sn Came down from Jerusalem. Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude).

[11:27]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:27]  ¹³ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:27]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2

[13:1]  ¹⁴ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ¹⁵ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ¹⁶ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ¹⁷ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ¹⁸ tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ¹⁹ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[23:34]  ²⁰ tn Grk “behold I am sending.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[23:34]  ²¹ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ²² sn See the note on crucified in 20:19.

[23:34]  ²³ tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”

[23:34]  ²⁴ sn See the note on synagogues in 4:23.

[11:49]  ²⁵ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[12:6]  ²⁶ tn This word comes from the same root as “grace” in the following clause; it means “things graciously given,” “grace-gifts.”

[12:1]  ²⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ²⁸ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:1]  sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”

[1:28]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² 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.

[1:29]  ³³ tn The Greek phrase εἴς ὅ (eis Jo, “toward which”) implies “movement toward a goal” and has been rendered by the English phrase “Toward this goal.”

[1:29]  ³⁴ tn The prepositional phrase ἐν δυνάμει (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”

[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.

[1:3]  ³⁶ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:29]  ³⁷ tn The Greek phrase εἴς ὅ (eis Jo, “toward which”) implies “movement toward a goal” and has been rendered by the English phrase “Toward this goal.”

[1:29]  ³⁸ tn The prepositional phrase ἐν δυνάμει (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”

[1:1]  ³⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:5]  ⁴⁰ tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.

[3:5]  ⁴¹ tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

[3:5]  ⁴² tn Grk “other.”

[3:5]  ⁴³ tn Or “in.”

[4:11]  ⁴⁴ 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]  ⁴⁵ 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.

[4:1]  ⁴⁶ tn Grk “prisoner in the Lord.”

[4:1]  ⁴⁷ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ⁴⁸ 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.

[5:20]  ⁴⁹ tn Grk “for all.” The form “all” can be either neuter or masculine.