Kisah Para Rasul 26:29

26:29 Paul replied, “I pray to God that whether in a short or a long time ¹  not only you but also all those who are listening to me today could become such as I am, except for these chains.” ² 

Efesus 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ³  for the sake of you Gentiles –

Efesus 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ⁴  urge you to live ⁵  worthily of the calling with which you have been called, ⁶ 

Efesus 6:20

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 1:13

1:13 The ⁷  whole imperial guard ⁸  and everyone else knows ⁹  that I am in prison ¹⁰  for the sake of Christ,

Kolose 4:18

4:18 I, Paul, write this greeting by my own hand. ¹¹  Remember my chains. ¹²  Grace be with you. ¹³ 

Kolose 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Titus 1:10

1:10 For there are many ¹⁴  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ¹⁵ 

Titus 2:9

2:9 Slaves ¹⁶  are to be subject to their own masters in everything, ¹⁷  to do what is wanted and not talk back,

Filemon 1:10

1:10 I am appealing ¹⁸  to you concerning my child, whose spiritual father I have become ¹⁹  during my imprisonment, ²⁰  that is, Onesimus,

Filemon 1:13

1:13 I wanted to keep him so that he could serve me in your place ²¹  during ²²  my imprisonment for the sake of the gospel. ²³ 

[26:29]  ¹ tn BDAG 703 s.v. ὀλίγος 2.b.β has “καὶ ἐν ὀλ. καὶ ἐν μεγάλῳ whether in a short or a long time vs. 29 (cf. B-D-F §195; GWhitaker, The Words of Agrippa to St. Paul: JTS 15, 1914, 82f; AFridrichsen, SymbOsl 14, ’35, 50; Field, Notes 141-43; s. Rob. 653).”

[26:29]  ² sn Except for these chains. The chains represented Paul’s unjust suffering for the sake of the message. His point was, in effect, “I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering.”

[3:1]  ³ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

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

[4:1]  ⁵ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ⁶ 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.

[1:13]  ⁷ 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]  ⁸ 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]  ⁹ tn Grk “it has become known by the whole imperial guard and all the rest.”

[1:13]  ¹⁰ tn Grk “my bonds [are].”

[4:18]  ¹¹ tn Grk “the greeting by my hand, of Paul.”

[4:18]  ¹² tn Or “my imprisonment.”

[4:18]  ¹³ tc Most witnesses, including a few important ones (א² D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.

[1:10]  ¹⁴ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ¹⁵ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[2:9]  ¹⁶ tn See the note on the word “slave” in 1:1.

[2:9]  ¹⁷ tn Or “to be subject to their own masters, to do what is wanted in everything.”

[1:10]  ¹⁸ tn Or “I am encouraging…”

[1:10]  ¹⁹ tn Grk “my child whom I have begotten.” The adjective “spiritual” has been supplied before “father” in the translation to clarify for the modern reader that Paul did not literally father a child during his imprisonment. Paul’s point is that he was instrumental in Onesimus’ conversion while in prison.

[1:10]  ²⁰ sn During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.

[1:13]  ²¹ tn This is one of the clearest texts in the NT in which ὑπέρ is used for substitution. Cf. ExSyn 387.

[1:13]  ²² tn Grk “in my imprisonment.” Paul seems to expect release from his imprisonment after some time (cf. v. 22), but in the meantime the assistance that Onesimus could provide would be valuable to the apostle.

[1:13]  ²³ tn Grk “in the chains of the gospel.” On the translation “imprisonment for the sake of the gospel,” cf. BDAG 219 s.v. δεσμός 1.a where it says: “Oft. simply in ref. to the locale where bonds or fetters are worn imprisonment, prison (Diod. S. 14, 103, 3; Lucian, Tox. 29; Jos., Ant. 13, 294; 302, Vi. 241; Just., A I, 67, 6 al.) Phil 1:7, 13f, 17; Col 4:18; Phlm 10. μέχρι δεσμῶν 2 Ti 2:9. ἐν τοῖς δ. τοῦ εὐαγγελίου in imprisonment for the gospel Phlm 13; cf. ISm 11:1; Pol 1:1.”