Kisah Para Rasul 6:13-14

6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ¹  and the law. ²  6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ³  that Moses handed down to us.”

Kisah Para Rasul 16:3

16:3 Paul wanted Timothy ⁴  to accompany him, and he took ⁵  him and circumcised ⁶  him because of the Jews who were in those places, ⁷  for they all knew that his father was Greek. ⁸ 

Kisah Para Rasul 28:17

Paul Addresses the Jewish Community in Rome

28:17 After three days ⁹  Paul ¹⁰  called the local Jewish leaders ¹¹  together. When they had assembled, he said to them, “Brothers, ¹²  although I had done ¹³  nothing against our people or the customs of our ancestors, ¹⁴  from Jerusalem ¹⁵  I was handed over as a prisoner to the Romans. ¹⁶ 

Roma 14:1-6

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ¹⁷  14:2 One person believes in eating everything, but the weak person eats only vegetables. 14:3 The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him. 14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord ¹⁸  is able to make him stand.

14:5 One person regards one day holier than other days, and another regards them all alike. ¹⁹  Each must be fully convinced in his own mind. 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 1:19-21

1:19 For God ²²  was pleased to have all his ²³  fullness dwell ²⁴  in the Son ²⁵ 

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ²⁶  whether things on earth or things in heaven.

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ²⁷  minds ²⁸  as expressed through ²⁹  your evil deeds,

Galatia 5:1-6

Freedom of the Believer

5:1 For freedom ³⁰  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ³¹  of slavery. 5:2 Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all! 5:3 And I testify again to every man who lets himself be circumcised that he is obligated to obey ³²  the whole law. 5:4 You who are trying to be declared righteous ³³  by the law have been alienated ³⁴  from Christ; you have fallen away from grace! 5:5 For through the Spirit, by faith, we wait expectantly for the hope of righteousness. 5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. ³⁵ 

Galatia 6:12-15

6:12 Those who want to make a good showing in external matters ³⁶  are trying to force you to be circumcised. They do so ³⁷  only to avoid being persecuted ³⁸  for the cross of Christ. 6:13 For those who are circumcised do not obey the law themselves, but they want you to be circumcised so that they can boast about your flesh. ³⁹  6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which ⁴⁰  the world has been crucified to me, and I to the world. 6:15 For ⁴¹  neither circumcision nor uncircumcision counts for ⁴²  anything; the only thing that matters is a new creation! ⁴³ 

[6:13]  ¹ sn This holy place is a reference to the temple.

[6:13]  ² sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[6:14]  ³ tn Or “practices.”

[6:14]  sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.

[16:3]  ⁴ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ⁵ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ⁶ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ⁷ tn Or “who lived in the area.”

[16:3]  ⁸ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[28:17]  ⁹ tn Grk “It happened that after three days.” 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.

[28:17]  ¹⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:17]  ¹¹ tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”

[28:17]  ¹² tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[28:17]  ¹³ tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.

[28:17]  ¹⁴ tn Or “forefathers”; Grk “fathers.”

[28:17]  sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.

[28:17]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:17]  ¹⁶ tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”

[14:1]  ¹⁷ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[14:4]  ¹⁸ tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.

[14:5]  ¹⁹ tn Grk “For one judges day from day, and one judges all days.”

[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.

[1:19]  ²² tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ²³ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ²⁴ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ²⁵ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:20]  ²⁶ 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.

[1:21]  ²⁷ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ²⁸ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ²⁹ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[5:1]  ³⁰ tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

[5:1]  ³¹ sn Here the yoke figuratively represents the burdensome nature of slavery.

[5:3]  ³² tn Or “keep”; or “carry out”; Grk “do.”

[5:4]  ³³ tn Or “trying to be justified.” The verb δικαιοῦσθε (dikaiousqe) has been translated as a conative present (see ExSyn 534).

[5:4]  ³⁴ tn Or “estranged”; BDAG 526 s.v. καταργέω 4 states, “Of those who aspire to righteousness through the law κ. ἀπὸ Χριστοῦ be estranged from Christ Gal 5:4.”

[5:6]  ³⁵ tn Grk “but faith working through love.”

[6:12]  ³⁶ tn Grk “in the flesh.” L&N 88.236 translates the phrase “those who force you to be circumcised are those who wish to make a good showing in external matters.”

[6:12]  ³⁷ tn Grk “to be circumcised, only.” Because of the length and complexity of the Greek sentence, a new sentence was started with the words “They do so,” which were supplied to make a complete English sentence.

[6:12]  ³⁸ tc ‡ Grk “so that they will not be persecuted.” The indicative after ἵνα μή (Jina mh) is unusual (though not unexampled elsewhere in the NT), making it the harder reading. The evidence is fairly evenly split between the indicative διώκονται (diwkontai; Ì⁴⁶ A C F G K L P 0278 6 81 104 326 629 1175 1505 pm) and the subjunctive διώκωνται (diwkwntai; א B D Ψ 33 365 1739 pm), with a slight preference for the subjunctive. However, since scribes would tend to change the indicative to a subjunctive due to syntactical requirements, the internal evidence is decidedly on the side of the indicative, suggesting that it is original.

[6:13]  ³⁹ tn Or “boast about you in external matters,” “in the outward rite” (cf. v. 12).

[6:14]  ⁴⁰ tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.

[6:15]  ⁴¹ tc The phrase “in Christ Jesus” is found after “For” in some mss (א A C D F G 0278 1881 Ï lat bo), but lacking in Ì⁴⁶ B Ψ 33 1175 1505 1739* and several fathers. The longer reading probably represents a harmonization to Gal 5:6.

[6:15]  ⁴² tn Grk “is.”

[6:15]  ⁴³ tn Grk “but a new creation”; the words “the only thing that matters” have been supplied to reflect the implied contrast with the previous clause (see also Gal 5:6).