Keluaran 40:16

40:16 This is what Moses did, according to all the Lord had commanded him – so he did.

Ulangan 4:5

4:5 Look! I have taught you statutes and ordinances just as the Lord my God told me to do, so that you might carry them out in ¹  the land you are about to enter and possess.

Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ²  I am with you ³  always, to the end of the age.” ⁴ 

Kisah Para Rasul 20:27

20:27 For I did not hold back from ⁵  announcing ⁶  to you the whole purpose ⁷  of God.

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ⁸  them and saying farewell, ⁹  he left to go to Macedonia. ¹⁰ 

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹¹  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Ibrani 3:2

3:2 who is faithful to the one who appointed him, as Moses was also in God’s ¹²  house. ¹³ 

Ibrani 3:5

3:5 Now Moses was faithful in all God’s ¹⁴  house ¹⁵  as a servant, to testify to the things that would be spoken.

[4:5]  ¹ tn Heb “in the midst of” (so ASV).

[28:20]  ² tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ³ sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ⁴ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. 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, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[20:27]  ⁵ 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]  ⁶ tn Or “proclaiming,” “declaring.”

[20:27]  ⁷ tn Or “plan.”

[20:1]  ⁸ tn Or “exhorting.”

[20:1]  ⁹ tn Or “and taking leave of them.”

[20:1]  ¹⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[1:3]  ¹¹ 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).

[3:2]  ¹² tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ¹³ tc ‡ The reading adopted by the translation follows a few early mss and some versions (Ì^13,46vid B vg^ms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ ({olw, “all”) than vice versa. NA²⁷ puts ὅλῳ in brackets, indicating doubts as to its authenticity.

[3:5]  ¹⁴ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:5]  ¹⁵ sn A quotation from Num 12:7.