Kisah Para Rasul 20:9-12

20:9 A young man named Eutychus, who was sitting in the window, ¹  was sinking ²  into a deep sleep while Paul continued to speak ³  for a long time. Fast asleep, ⁴  he fell down from the third story and was picked up dead. 20:10 But Paul went down, ⁵  threw himself ⁶  on the young man, ⁷  put his arms around him, ⁸  and said, “Do not be distressed, for he is still alive!” ⁹  20:11 Then Paul ¹⁰  went back upstairs, ¹¹  and after he had broken bread and eaten, he talked with them ¹²  a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly ¹³  comforted.

Kisah Para Rasul 20:2

20:2 After he had gone through those regions ¹⁴  and spoken many words of encouragement ¹⁵  to the believers there, ¹⁶  he came to Greece, ¹⁷ 

Kolose 1:9-10

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ¹⁸  have not ceased praying for you and asking God ¹⁹  to fill ²⁰  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ²¹  worthily of the Lord and please him in all respects ²²  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ²³  have not ceased praying for you and asking God ²⁴  to fill ²⁵  you with the knowledge of his will in all spiritual wisdom and understanding,

Wahyu 11:7-12

11:7 When ²⁶  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ²⁷  them and kill them. 11:8 Their ²⁸  corpses will lie in the street ²⁹  of the great city that is symbolically ³⁰  called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every ³¹  people, tribe, ³²  nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. ³³  11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11:11 But ³⁴  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ³⁵  those who were watching them. 11:12 Then ³⁶  they ³⁷  heard a loud voice from heaven saying to them: “Come up here!” So the two prophets ³⁸  went up to heaven in a cloud while ³⁹  their enemies stared at them.

[20:9]  ¹ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ² tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.

[20:9]  ³ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ⁴ tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”

[20:10]  ⁵ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ⁶ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ⁷ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ⁸ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ⁹ tn Grk “for his life is in him” (an idiom).

[20:11]  ¹⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ¹¹ tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:11]  ¹² tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

[20:12]  ¹³ tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”

[20:2]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ¹⁷ 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).

[1:9]  ¹⁸ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ¹⁹ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ²⁰ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ²¹ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ²² tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:9]  ²³ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ²⁴ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ²⁵ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[11:7]  ²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ²⁷ tn Or “be victorious over”; traditionally, “overcome.”

[11:8]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:8]  ²⁹ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[11:8]  ³⁰ tn Grk “spiritually.”

[11:9]  ³¹ tn The word “every” is not in the Greek text, but is implied by the following list.

[11:9]  ³² tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:9]  ³³ tn Or “to be buried.”

[11:11]  ³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ³⁵ tn Grk “fell upon.”

[11:12]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:12]  ³⁷ tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.

[11:12]  ³⁸ tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.

[11:12]  ³⁹ tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.