Kisah Para Rasul 10:42

10:42 He ¹  commanded us to preach to the people and to warn ²  them ³  that he is the one ⁴  appointed ⁵  by God as judge ⁶  of the living and the dead.

Kisah Para Rasul 20:21

20:21 testifying ⁷  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ⁸ 

Kisah Para Rasul 20:24

20:24 But I do not consider my life ⁹  worth anything ¹⁰  to myself, so that ¹¹  I may finish my task ¹²  and the ministry that I received from the Lord Jesus, to testify to the good news ¹³  of God’s grace.

Galatia 5:3

5:3 And I testify again to every man who lets himself be circumcised that he is obligated to obey ¹⁴  the whole law.

Efesus 4:17

Live in Holiness

4:17 So I say this, and insist ¹⁵  in the Lord, that you no longer live as the Gentiles do, in the futility ¹⁶  of their thinking. ¹⁷ 

Efesus 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ¹⁸  urge you to live ¹⁹  worthily of the calling with which you have been called, ²⁰ 

Efesus 2:11

New Life Corporately

2:11 Therefore remember that formerly you, the Gentiles in the flesh – who are called “uncircumcision” by the so-called “circumcision” that is performed on the body ²¹  by human hands –

Efesus 2:1

New Life Individually

2:1 And although you were ²²  dead ²³  in your transgressions and sins,

Pengkhotbah 5:12

5:12 The sleep of the laborer is pleasant – whether he eats little or much –

but the wealth of the rich will not allow him to sleep.

[10:42]  ¹ tn Grk “and he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:42]  ² tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

[10:42]  ³ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[10:42]  ⁴ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42]  ⁵ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ⁶ sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

[20:21]  ⁷ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ⁸ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:21]  sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.

[20:24]  ⁹ tn Grk “soul.”

[20:24]  ¹⁰ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ¹¹ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ¹² tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ¹³ tn Or “to the gospel.”

[5:3]  ¹⁴ tn Or “keep”; or “carry out”; Grk “do.”

[4:17]  ¹⁵ tn On the translation of μαρτύρομαι (marturomai) as “insist” see BDAG 619 s.v. 2.

[4:17]  ¹⁶ tn On the translation of ματαιότης (mataioth") as “futility” see BDAG 621 s.v.

[4:17]  ¹⁷ tn Or “thoughts,” “mind.”

[4:1]  ¹⁸ tn Grk “prisoner in the Lord.”

[4:1]  ¹⁹ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ²⁰ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[2:11]  ²¹ tn Grk “in the flesh.”

[2:1]  ²² tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ²³ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.