Kisah Para Rasul 16:1-3

Timothy Joins Paul and Silas

16:1 He also came to Derbe ¹  and to Lystra. ²  A disciple ³  named Timothy was there, the son of a Jewish woman who was a believer, ⁴  but whose father was a Greek. ⁵  16:2 The brothers in Lystra ⁶  and Iconium ⁷  spoke well ⁸  of him. ⁹  16:3 Paul wanted Timothy ¹⁰  to accompany him, and he took ¹¹  him and circumcised ¹²  him because of the Jews who were in those places, ¹³  for they all knew that his father was Greek. ¹⁴ 

Kisah Para Rasul 17:14

17:14 Then the brothers sent Paul away to the coast ¹⁵  at once, but Silas and Timothy remained in Berea. ¹⁶ 

Kisah Para Rasul 18:5

18:5 Now when Silas and Timothy arrived ¹⁷  from Macedonia, ¹⁸  Paul became wholly absorbed with proclaiming ¹⁹  the word, testifying ²⁰  to the Jews that Jesus was the Christ. ²¹ 

Kisah Para Rasul 19:22

19:22 So after sending ²²  two of his assistants, ²³  Timothy and Erastus, to Macedonia, ²⁴  he himself stayed on for a while in the province of Asia. ²⁵ 

Kisah Para Rasul 20:4

20:4 Paul ²⁶  was accompanied by Sopater son of Pyrrhus from Berea, ²⁷  Aristarchus and Secundus from Thessalonica, ²⁸  Gaius ²⁹  from Derbe, ³⁰  and Timothy, as well as Tychicus and Trophimus from the province of Asia. ³¹ 

Kisah Para Rasul 20:2

20:2 After he had gone through those regions ³²  and spoken many words of encouragement ³³  to the believers there, ³⁴  he came to Greece, ³⁵ 

Kolose 1:1

Salutation

1:1 From Paul, ³⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:19

1:19 For God ³⁷  was pleased to have all his ³⁸  fullness dwell ³⁹  in the Son ⁴⁰ 

Kolose 1:1

Salutation

1:1 From Paul, ⁴¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Filipi 1:1

Salutation

1:1 From Paul ⁴²  and Timothy, slaves ⁴³  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ⁴⁴  with the overseers ⁴⁵  and deacons.

Filipi 2:19-23

Models for Ministry

2:19 Now I hope in the Lord Jesus to send Timothy to you soon, so that I too may be encouraged by hearing news about you. 2:20 For there is no one here like him who will readily demonstrate his deep concern for you. ⁴⁶  2:21 Others are busy with their own concerns, not those of Jesus Christ. 2:22 But you know his qualifications, that like a son working with his father, he served with me in advancing the gospel. 2:23 So I hope to send him as soon as I know more about my situation,

Filipi 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ⁴⁷  any affection or mercy, ⁴⁸ 

Filipi 1:1

Salutation

1:1 From Paul ⁴⁹  and Timothy, slaves ⁵⁰  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ⁵¹  with the overseers ⁵²  and deacons.

Filipi 3:2

3:2 Beware of the dogs, ⁵³  beware of the evil workers, beware of those who mutilate the flesh! ⁵⁴ 

Filipi 3:6

3:6 In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless.

Filipi 3:2

3:2 Beware of the dogs, ⁵⁵  beware of the evil workers, beware of those who mutilate the flesh! ⁵⁶ 

Filipi 1:1

Salutation

1:1 From Paul ⁵⁷  and Timothy, slaves ⁵⁸  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ⁵⁹  with the overseers ⁶⁰  and deacons.

Filipi 1:1

Salutation

1:1 From Paul ⁶¹  and Timothy, slaves ⁶²  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ⁶³  with the overseers ⁶⁴  and deacons.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁶⁵ 

Titus 1:11

1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

Titus 1:1-2

Salutation

1:1 From Paul, ⁶⁶  a slave ⁶⁷  of God and apostle of Jesus Christ, to further the faith ⁶⁸  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁶⁹ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁷⁰ 

Ibrani 13:23

13:23 You should know that ⁷¹  our brother Timothy has been released. If he comes soon, he will be with me when I see you. ⁷² 

[16:1]  ¹ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ² sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ³ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ⁴ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ⁵ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

[16:2]  ⁶ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ⁷ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ⁸ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ⁹ tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

[16:3]  ¹⁰ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ¹¹ 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]  ¹² 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]  ¹³ tn Or “who lived in the area.”

[16:3]  ¹⁴ 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.

[17:14]  ¹⁵ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ¹⁶ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[18:5]  ¹⁷ tn Grk “came down.”

[18:5]  ¹⁸ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ¹⁹ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ²⁰ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ²¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:5]  sn See the note on Christ in 2:31.

[19:22]  ²² tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22]  ²³ tn Grk “two of those who ministered to him.”

[19:22]  ²⁴ sn Macedonia was the Roman province of Macedonia in Greece.

[19:22]  ²⁵ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[20:4]  ²⁶ tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[20:4]  ²⁷ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[20:4]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:4]  ²⁸ tn Grk “of the Thessalonians.”

[20:4]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:4]  ²⁹ tn Grk “and Gaius,” but this 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.

[20:4]  ³⁰ sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.

[20:4]  map For location see JP1 E2; JP2 E2; JP3 E2.

[20:4]  ³¹ tn Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[20:2]  ³² tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ³³ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ³⁴ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ³⁵ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[1:1]  ³⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:19]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:1]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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]  ⁴⁴ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ⁴⁵ 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.

[2:20]  ⁴⁶ tn Grk “For I have no one who is like-minded who will genuinely be concerned for your welfare.”

[2:1]  ⁴⁷ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ⁴⁸ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[1:1]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ⁵² 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.

[3:2]  ⁵³ sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.

[3:2]  ⁵⁴ tn Grk “beware of the mutilation.”

[3:2]  ⁵⁵ sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.

[3:2]  ⁵⁶ tn Grk “beware of the mutilation.”

[1:1]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ⁶⁰ 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.

[1:1]  ⁶¹ 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]  ⁶² 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]  ⁶³ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ⁶⁴ 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.

[1:2]  ⁶⁵ tn Grk “before eternal ages.”

[1:1]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ⁶⁹ tn Grk “before eternal ages.”

[1:2]  ⁷⁰ tn Grk “before eternal ages.”

[13:23]  ⁷¹ tn Grk “Know that” (an imperative).

[13:23]  ⁷² tn Grk “has been released, with whom, if he comes soon, I will see you.”