Kisah Para Rasul 20:37

20:37 They all began to weep loudly, ¹  and hugged ²  Paul and kissed him, ³ 

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 ⁴  them and saying farewell, ⁵  he left to go to Macedonia. ⁶ 

Kolose 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ⁷  whether things on earth or things in heaven.

Kolose 1:2

1:2 to the saints, the faithful ⁸  brothers and sisters ⁹  in Christ, at Colossae. Grace and peace to you ¹⁰  from God our Father! ¹¹ 

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ¹²  in the saints’ ¹³  inheritance in the light.

Kolose 1:1

Salutation

1:1 From Paul, ¹⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:26

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

Kolose 1:1

Salutation

1:1 From Paul, ¹⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Pengkhotbah 5:14

5:14 Then that wealth was lost through bad luck; ¹⁶ 

although he fathered a son, he has nothing left to give him. ¹⁷ 

[20:37]  ¹ tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).

[20:37]  ² tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).

[20:37]  ³ sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.

[20:1]  ⁴ tn Or “exhorting.”

[20:1]  ⁵ tn Or “and taking leave of them.”

[20:1]  ⁶ sn Macedonia was the Roman province of Macedonia in Greece.

[1:20]  ⁷ 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.

[1:2]  ⁸ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ¹⁰ tn Or “Grace to you and peace.”

[1:2]  ¹¹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:12]  ¹² tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ¹³ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:1]  ¹⁴ 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]  ¹⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[5:14]  ¹⁶ tn Or “through a bad business deal.” The basic meaning of עִנְיַן (’inyan) is “business; affair” (HALOT 857 s.v. עִנְיָן) or “occupation; task” (BDB 775 s.v. עִנְיָן). The term is used in a specific sense in reference to business activity (Eccl 8:16), as well as in a more general sense in reference to events that occur on earth (Eccl 1:13; 4:8). BDB suggests that the phrase עִנְיַן רָע (’inyan ra’) in 5:13 refers to a bad business deal (BDB 775 s.v. עִנְיָן); however, HALOT suggests that it means “bad luck” (HALOT 857 s.v. עִנְיָן). The English versions reflect the same two approaches: (1) bad luck: “some misfortune” (NAB, NIV) and (2) a bad business deal: “a bad investment” (NASB), “a bad venture” (RSV, NRSV, MLB), “some unlucky venture” (Moffatt, NJPS), “an unlucky venture” (NEB), “an evil adventure” (ASV).

[5:14]  ¹⁷ tn Heb “there is nothing in his hand.”