Kisah Para Rasul 2:46-47

2:46 Every day ¹  they continued to gather together by common consent in the temple courts, ²  breaking bread from ³  house to house, sharing their food with glad ⁴  and humble hearts, ⁵  2:47 praising God and having the good will ⁶  of all the people. And the Lord was adding to their number every day ⁷  those who were being saved.

Kisah Para Rasul 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ⁸  when the day of Pentecost had come, they were all together in one place.

1 Samuel 9:13

9:13 When you enter the town, you can find him before he goes up to the high place to eat. The people won’t eat until he arrives, for he must bless the sacrifice. Once that happens, those who have been invited will eat. Now go on up, for ⁹  this is the time when you can find him!”

Matius 15:36

15:36 he took the seven loaves and the fish, and after giving thanks, he broke them and began giving them to the disciples, who then gave them to the crowds. ¹⁰ 

Markus 8:6

8:6 Then ¹¹  he directed the crowd to sit down on the ground. After he took the seven loaves and gave thanks, he broke them and began giving them to the disciples to serve. So ¹²  they served the crowd.

Lukas 24:30

24:30 When ¹³  he had taken his place at the table ¹⁴  with them, he took the bread, blessed and broke it, ¹⁵  and gave it to them.

Yohanes 6:11

6:11 Then Jesus took the loaves, and when he had given thanks, he distributed the bread to those who were seated. He then did the same with the fish, ¹⁶  as much as they wanted.

Yohanes 6:23

6:23 But some boats from Tiberias ¹⁷  came to shore ¹⁸  near the place where they had eaten the bread after the Lord had given thanks. ¹⁹ 

Roma 14:6

14:6 The one who observes the day does it for the Lord. The ²⁰  one who eats, eats for the Lord because he gives thanks to God, and the one who abstains from eating abstains for the Lord, and he gives thanks to God.

Roma 14:1

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ²¹ 

Kolose 1:1

Salutation

1:1 From Paul, ²²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1

Salutation

1:1 From Paul, ²³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:1

Salutation

1:1 From Paul, ²⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 1:3-4

1:3 But now in his own time ²⁵  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior. 1:4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

[2:46]  ¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ² tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ³ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ⁴ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ⁵ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[2:47]  ⁶ tn Or “the favor.”

[2:47]  ⁷ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:1]  ⁸ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[9:13]  ⁹ tc The MT has “him” (אֹתוֹ, ’oto) here, in addition to the “him” at the end of the verse. The ancient versions attest to only one occurrence of the pronoun, although it is possible that this is due to translation technique rather than to their having a Hebrew text with the pronoun used only once. The present translation assumes textual duplication in the MT and does not attempt to represent the pronoun twice. However, for a defense of the MT here, with the suggested translation “for him just now – you will find him,” see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 72-73.

[15:36]  ¹⁰ tn Grk “was giving them to the disciples, and the disciples to the crowd.”

[8:6]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:6]  ¹² tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[24:30]  ¹³ tn Grk “And 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. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:30]  ¹⁴ tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[24:30]  ¹⁵ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[6:11]  ¹⁶ tn Grk “likewise also (he distributed) from the fish.”

[6:23]  ¹⁷ map For location see Map1 E2; Map2 C2; Map3 C3; Map4 D1; Map5 G4.

[6:23]  ¹⁸ tn Or “boats from Tiberias landed”; Grk “came.”

[6:23]  ¹⁹ tc D 091 a e sy^s,c lack the phrase “after the Lord had given thanks” (εὐχαριστήσαντος τοῦ κυρίου, eucaristhsanto" tou kuriou), while almost all the rest of the witnesses ({Ì⁷⁵ א A B L W Θ Ψ 0141 [˹] ˹³ 33 Ï as well as several versions and fathers}) have the words (though {l672 l950 sy^p pbo} read ᾿Ιησοῦ [Ihsou, “Jesus”] instead of κυρίου). Although the shorter reading has minimal support, it is significant that this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions only in 11:2; 20:18, 20; 21:12; and possibly 4:1 (but see tc note on “Jesus” there). There is thus but one undisputed preresurrection text in which the narrator calls Jesus “Lord.” This fact can be utilized on behalf of either reading: The participial phrase could be seen as a scribal addition harking back to 6:11 but which does not fit Johannine style, or it could be viewed as truly authentic and in line with what John indisputably does elsewhere even if rarely. On balance, in light of the overwhelming support for these words it is probably best to retain them in the text.

[14:6]  ²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:1]  ²¹ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[1:1]  ²² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁴ 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]  ²⁵ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.