Kisah Para Rasul 23:32

23:32 The next day they let ¹  the horsemen ²  go on with him, and they returned to the barracks. ³ 

Kisah Para Rasul 1:12

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ⁴  from the mountain ⁵  called the Mount of Olives ⁶  (which is near Jerusalem, a Sabbath day’s journey ⁷  away).

Kisah Para Rasul 12:25

12:25 So Barnabas and Saul returned to ⁸  Jerusalem ⁹  when they had completed ¹⁰  their mission, ¹¹  bringing along with them John Mark. ¹² 

Kisah Para Rasul 14:21

Paul and Barnabas Return to Antioch in Syria

14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, ¹³  to Iconium, ¹⁴  and to Antioch. ¹⁵ 

Kisah Para Rasul 21:6

21:6 we said farewell ¹⁶  to one another. ¹⁷  Then ¹⁸  we went aboard the ship, and they returned to their own homes. ¹⁹ 

[23:32]  ¹ tn Grk “letting.” The participle ἐάσαντες (easante") has been translated as a finite verb due to requirements of contemporary English style.

[23:32]  ² tn Or “cavalrymen.”

[23:32]  ³ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[1:12]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ⁵ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ⁶ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ⁷ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[12:25]  ⁸ tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sa^ms sy^hmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì⁷⁴ A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.

[12:25]  ⁹ sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

[12:25]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:25]  ¹⁰ tn Grk “fulfilled.”

[12:25]  ¹¹ tn Grk “ministry” or “service.”

[12:25]  ¹² tn Grk “John who was also called Mark.”

[14:21]  ¹³ sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.

[14:21]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:21]  ¹⁴ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

[14:21]  ¹⁵ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:21]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[21:6]  ¹⁶ tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”

[21:6]  ¹⁷ sn These words are part of v. 5 in the standard critical Greek text.

[21:6]  ¹⁸ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:6]  ¹⁹ tn Grk “to their own”; the word “homes” is implied.