Kisah Para Rasul 4:13

4:13 When they saw the boldness ¹  of Peter and John, and discovered ²  that they were uneducated ³  and ordinary ⁴  men, they were amazed and recognized these men had been with Jesus.

Kisah Para Rasul 4:31

4:31 When ⁵  they had prayed, the place where they were assembled together was shaken, ⁶  and they were all filled with the Holy Spirit and began to speak ⁷  the word of God ⁸  courageously. ⁹ 

Kisah Para Rasul 9:27

9:27 But Barnabas took ¹⁰  Saul, ¹¹  brought ¹²  him to the apostles, and related to them how he had seen the Lord on the road, that ¹³  the Lord had spoken to him, and how in Damascus he had spoken out boldly ¹⁴  in the name of Jesus.

Kisah Para Rasul 13:46

13:46 Both Paul and Barnabas replied courageously, ¹⁵  “It was necessary to speak the word of God ¹⁶  to you first. Since you reject it and do not consider yourselves worthy ¹⁷  of eternal life, we ¹⁸  are turning to the Gentiles. ¹⁹ 

Kisah Para Rasul 14:3

14:3 So they stayed there ²⁰  for a considerable time, speaking out courageously for the Lord, who testified ²¹  to the message ²²  of his grace, granting miraculous signs ²³  and wonders to be performed through their hands.

Kisah Para Rasul 19:8

Paul Continues to Minister at Ephesus

19:8 So Paul ²⁴  entered ²⁵  the synagogue ²⁶  and spoke out fearlessly ²⁷  for three months, addressing ²⁸  and convincing ²⁹  them about the kingdom of God. ³⁰ 

Kisah Para Rasul 20:26-27

20:26 Therefore I declare ³¹  to you today that I am innocent ³²  of the blood of you all. ³³  20:27 For I did not hold back from ³⁴  announcing ³⁵  to you the whole purpose ³⁶  of God.

Kisah Para Rasul 26:26

26:26 For the king knows about these things, and I am speaking freely ³⁷  to him, ³⁸  because I cannot believe ³⁹  that any of these things has escaped his notice, ⁴⁰  for this was not done in a corner. ⁴¹ 

Kisah Para Rasul 28:31

28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ⁴²  with complete boldness ⁴³  and without restriction. ⁴⁴ 

Yesaya 58:1

The Lord Desires Genuine Devotion

58:1 “Shout loudly! Don’t be quiet!

Yell as loud as a trumpet!

Confront my people with their rebellious deeds; ⁴⁵ 

confront Jacob’s family with their sin! ⁴⁶ 

Yehezkiel 2:6

2:6 But you, son of man, do not fear them, and do not fear their words – even though briers ⁴⁷  and thorns ⁴⁸  surround you and you live among scorpions – do not fear their words and do not be terrified of the looks they give you, ⁴⁹  for they are a rebellious house!

Mikha 3:8

3:8 But I ⁵⁰  am full of the courage that the Lord’s Spirit gives,

and have a strong commitment to justice. ⁵¹ 

This enables me to confront Jacob with its rebellion,

and Israel with its sin. ⁵² 

Efesus 6:18-20

6:18 With every prayer and petition, pray ⁵³  at all times in the Spirit, and to this end ⁵⁴  be alert, with all perseverance and requests for all the saints. 6:19 Pray ⁵⁵  for me also, that I may be given the message when I begin to speak ⁵⁶  – that I may confidently make known ⁵⁷  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 1:14

1:14 and most of the brothers and sisters, ⁵⁸  having confidence in the Lord ⁵⁹  because of my imprisonment, now more than ever ⁶⁰  dare to speak the word ⁶¹  fearlessly.

Filipi 1:1

Salutation

1:1 From Paul ⁶²  and Timothy, slaves ⁶³  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ⁶⁴  with the overseers ⁶⁵  and deacons.

Filipi 2:2

2:2 complete my joy and be of the same mind, ⁶⁶  by having the same love, being united in spirit, ⁶⁷  and having one purpose.

Filipi 2:2

2:2 complete my joy and be of the same mind, ⁶⁸  by having the same love, being united in spirit, ⁶⁹  and having one purpose.

Titus 1:7-8

1:7 For the overseer ⁷⁰  must be blameless as one entrusted with God’s work, ⁷¹  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

Titus 1:1

Salutation

1:1 From Paul, ⁷²  a slave ⁷³  of God and apostle of Jesus Christ, to further the faith ⁷⁴  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[4:13]  ¹ tn Or “courage.”

[4:13]  ² tn Or “and found out.”

[4:13]  ³ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ⁴ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:31]  ⁵ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[4:31]  ⁶ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ⁷ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ⁸ tn Or “speak God’s message.”

[4:31]  ⁹ tn Or “with boldness.”

[9:27]  ¹⁰ tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  ¹¹ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ¹² tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ¹³ tn Grk “and that,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ¹⁴ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[13:46]  ¹⁵ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ¹⁶ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ¹⁷ tn Or “and consider yourselves unworthy.”

[13:46]  ¹⁸ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ¹⁹ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[14:3]  ²⁰ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ²¹ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ²² tn Grk “word.”

[14:3]  ²³ tn Here the context indicates the miraculous nature of the signs mentioned.

[19:8]  ²⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ²⁵ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ²⁶ sn See the note on synagogue in 6:9.

[19:8]  ²⁷ tn Or “boldly.”

[19:8]  ²⁸ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8]  ²⁹ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ³⁰ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[20:26]  ³¹ tn Or “testify.”

[20:26]  ³² tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.

[20:26]  ³³ tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.

[20:27]  ³⁴ tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”

[20:27]  ³⁵ tn Or “proclaiming,” “declaring.”

[20:27]  ³⁶ tn Or “plan.”

[26:26]  ³⁷ tn BDAG 782 s.v. παρρησιάζομαι 1 states, “speak freely, openly, fearlessly…likew. in the ptc. w. a verb of saying foll.…παρρησιασάμενοι εἶπαν 13:46. – 26:26.” This could refer to boldness in speaking here.

[26:26]  ³⁸ tn Grk “to whom I am speaking freely.” The relative pronoun (“whom”) was replaced by the personal pronoun (“him”) to simplify the translation.

[26:26]  ³⁹ tn Grk “I cannot convince myself.” BDAG 792 s.v. πείθω 3.a states, “οὐ πείθομαι w. acc. and inf. I cannot believe Ac 26:26” (see also BDAG 586 s.v. λανθάνω).

[26:26]  ⁴⁰ tn BDAG 586 s.v. λανθάνω states, “λανθάνειν αὐτὸν τούτων οὐ πείθομαι οὐθέν I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26.”

[26:26]  ⁴¹ tn This term refers to a hidden corner (BDAG 209 s.v. γωνία). Paul’s point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.

[28:31]  ⁴² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ⁴³ tn Or “openness.”

[28:31]  ⁴⁴ 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.

[58:1]  ⁴⁵ tn Heb “declare to my people their rebellion.”

[58:1]  ⁴⁶ tn Heb “and to the house of Jacob their sin.” The verb “declare” is understood by ellipsis (note the preceding line).

[2:6]  ⁴⁷ tn The Hebrew term occurs only here in the OT.

[2:6]  ⁴⁸ tn The Hebrew term is found elsewhere in the OT only in Ezek 28:24.

[2:6]  sn Here thorns may be a figure for hostility (Ezek 28:24; Mic 7:4).

[2:6]  ⁴⁹ tn Heb “of their faces.”

[3:8]  ⁵⁰ sn The prophet Micah speaks here and contrasts himself with the mercenaries just denounced by the Lord in the preceding verses.

[3:8]  ⁵¹ tn Heb “am full of power, the Spirit of the Lord, and justice and strength.” The appositional phrase “the Spirit of the Lord” explains the source of the prophet’s power. The phrase “justice and strength” is understood here as a hendiadys, referring to the prophet’s strong sense of justice.

[3:8]  ⁵² tn Heb “to declare to Jacob his rebellion and to Israel his sin.” The words “this enables me” are supplied in the translation for clarification.

[6:18]  ⁵³ tn Both “pray” and “be alert” are participles in the Greek text (“praying…being alert”). Both are probably instrumental, loosely connected with all of the preceding instructions. As such, they are not additional commands to do but instead are the means through which the prior instructions are accomplished.

[6:18]  ⁵⁴ tn Grk “and toward it.”

[6:19]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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.”

[1:14]  ⁵⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ⁵⁹ tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ⁶⁰ tn Grk “even more so.”

[1:14]  ⁶¹ 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.

[1:1]  ⁶² 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]  ⁶³ tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” 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.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁶⁴ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ⁶⁵ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[2:2]  ⁶⁶ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  ⁶⁷ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[2:2]  ⁶⁸ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

[2:2]  ⁶⁹ tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).

[1:7]  ⁷⁰ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ⁷¹ tn Grk “as God’s steward.”

[1:1]  ⁷² 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]  ⁷³ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” 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.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁷⁴ tn Grk “for the faith,” possibly, “in accordance with the faith.”