Kisah Para Rasul 10:19
Konteks10:19 While Peter was still thinking seriously about 1 the vision, the Spirit said to him, “Look! Three men are looking for you.
Kisah Para Rasul 11:12
Konteks11:12 The Spirit told me to accompany them without hesitation. These six brothers 2 also went with me, and we entered the man’s house.
Kisah Para Rasul 13:2-4
Konteks13:2 While they were serving 3 the Lord and fasting, the Holy Spirit said, “Set apart 4 for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted 5 and 6 prayed and placed their hands 7 on them, they sent them off.
13:4 So Barnabas and Saul, 8 sent out by the Holy Spirit, went down to Seleucia, 9 and from there they sailed to Cyprus. 10
Kisah Para Rasul 16:6-7
Konteks16:6 They went through the region of Phrygia 11 and Galatia, 12 having been prevented 13 by the Holy Spirit from speaking the message 14 in the province of Asia. 15 16:7 When they came to 16 Mysia, 17 they attempted to go into Bithynia, 18 but the Spirit of Jesus did not allow 19 them to do this, 20
Kisah Para Rasul 20:22-23
Konteks20:22 And now, 21 compelled 22 by the Spirit, I am going to Jerusalem 23 without knowing what will happen to me there, 24 20:23 except 25 that the Holy Spirit warns 26 me in town after town 27 that 28 imprisonment 29 and persecutions 30 are waiting for me.
Yesaya 65:24
Konteks65:24 Before they even call out, 31 I will respond;
while they are still speaking, I will hear.
Hosea 6:3
Konteks6:3 So let us acknowledge him! 32
Let us seek 33 to acknowledge 34 the Lord!
He will come to our rescue as certainly as the appearance of the dawn,
as certainly as the winter rain comes,
as certainly as the spring rain that waters the land.”
Hosea 6:1
Konteks6:1 “Come on! Let’s return to the Lord!
He himself has torn us to pieces,
but he will heal us!
He has injured 35 us,
but he will bandage our wounds!
Kolose 1:11
Konteks1:11 being strengthened with all power according to his glorious might for the display of 36 all patience and steadfastness, joyfully
Kolose 1:1
Konteks1:1 From Paul, 37 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Titus 1:1
Konteks1:1 From Paul, 38 a slave 39 of God and apostle of Jesus Christ, to further the faith 40 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
[10:19] 1 tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).
[11:12] 2 sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.
[13:2] 3 tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.
[13:3] 5 tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.
[13:3] 6 tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.
[13:3] 7 sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.
[13:4] 8 tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
[13:4] 9 sn Seleucia was the port city of Antioch in Syria.
[13:4] 10 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[16:6] 11 sn Phrygia was a district in central Asia Minor west of Pisidia.
[16:6] 12 sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.
[16:6] 15 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.
[16:7] 16 tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.
[16:7] 17 sn Mysia was a province in northwest Asia Minor.
[16:7] 18 sn Bithynia was a province in northern Asia Minor northeast of Mysia.
[16:7] 19 tn Or “permit”; see BDAG 269 s.v. ἐάω 1.
[16:7] 20 tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.
[20:22] 21 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
[20:22] 23 sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).
[20:22] 24 tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”
[20:23] 25 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
[20:23] 26 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).
[20:23] 27 tn The Greek text here reads κατὰ πόλιν (kata polin).
[20:23] 28 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
[20:23] 30 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
[65:24] 31 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[6:3] 32 tn The object (“him”) is omitted in the Hebrew text, but supplied in the translation for clarity.
[6:3] 33 tn Heb “let us pursue in order to know.” The Hebrew term רָדַף (radaf, “to pursue”) is used figuratively: “to aim to secure” (BDB 923 s.v. רָדַף 2). It describes the pursuit of a moral goal: “Do not pervert justice…nor accept a bribe…pursue [רָדַף] justice” (Deut 16:20); “those who pursue [רָדַף] righteousness and who seek [בָּקַשׁ, baqash] the
[6:3] 34 tn The Hebrew infinitive construct with לְ (lamed) denotes purpose: “to know” (לָדַעַת, lada’at).
[6:1] 35 tn “has struck”; NRSV “struck down.”
[1:11] 36 tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.
[1:1] 37 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] 38 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] 39 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] 40 tn Grk “for the faith,” possibly, “in accordance with the faith.”
