Kisah Para Rasul 1:22

1:22 beginning from his baptism by John until the day he ¹  was taken up from us – one of these must become a witness of his resurrection together with us.”

Markus 3:14

3:14 He ²  appointed twelve (whom he named apostles ³ ), ⁴  so that they would be with him and he could send them to preach

Markus 3:1

Healing a Withered Hand

3:1 Then ⁵  Jesus ⁶  entered the synagogue ⁷  again, and a man was there who had a withered ⁸  hand.

Titus 1:1-2

Salutation

1:1 From Paul, ⁹  a slave ¹⁰  of God and apostle of Jesus Christ, to further the faith ¹¹  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. ¹² 

Titus 2:2

2:2 Older men are to be temperate, dignified, self-controlled, ¹³  sound in faith, in love, and in endurance. ¹⁴ 

Titus 1:5

Titus’ Task on Crete

1:5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you.

[1:22]  ¹ tn Here the pronoun “he” refers to Jesus.

[3:14]  ² tn Grk “And he.”

[3:14]  ³ sn The term apostles is rare in the gospels, found only here and Mark 6:30, Matt 10:2, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

[3:14]  ⁴ tc The phrase “whom he named apostles” is lacking in the majority of mss (A C² [D] L ˹ 33 Ï latt sy). Several primary Alexandrian and Caesarean witnesses (א B [C* W] Θ Ë¹³ 28 pc co) include the phrase, so the external evidence is strongly in favor of this reading, especially since Alexandrian witnesses tend to witness to the shorter reading. It is possible that the Alexandrian witnesses have inserted these words to bring the text in line with Luke 6:13 (TCGNT 69), but against this is the internal evidence of Mark’s style: Mark tends toward gratuitous redundancy. Thus the inclusion of this phrase is supported by both internal and external evidence and should be regarded as more likely original than the omission.

[3:1]  ⁵ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:1]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[3:1]  ⁷ sn See the note on synagogue in 1:21.

[3:1]  ⁸ sn Withered means the man’s hand was shrunken and paralyzed.

[1:1]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ¹² tn Grk “before eternal ages.”

[2:2]  ¹³ tn Or “sensible.”

[2:2]  ¹⁴ sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.