Markus 16:15

16:15 He said to them, “Go into all the world and preach the gospel to every creature.

Lukas 9:6

9:6 Then ¹  they departed and went throughout ²  the villages, proclaiming the good news ³  and healing people everywhere.

Kisah Para Rasul 8:25

8:25 So after Peter and John ⁴  had solemnly testified ⁵  and spoken the word of the Lord, ⁶  they started back to Jerusalem, proclaiming ⁷  the good news to many Samaritan villages ⁸  as they went. ⁹ 

Kisah Para Rasul 16:10

16:10 After Paul ¹⁰  saw the vision, we attempted ¹¹  immediately to go over to Macedonia, ¹²  concluding that God had called ¹³  us to proclaim the good news to them.

Roma 1:15

1:15 Thus I am eager ¹⁴  also to preach the gospel to you who are in Rome. ¹⁵ 

Roma 10:15

10:15 And how are they to preach unless they are sent? As it is written, “How timely ¹⁶  is the arrival ¹⁷  of those who proclaim the good news.” ¹⁸ 

Roma 15:19

15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

Roma 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ¹⁹ 

Roma 2:9

2:9 There will be ²⁰  affliction and distress on everyone ²¹  who does evil, on the Jew first and also the Greek, ²² 

Ibrani 4:2

4:2 For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in ²³  with those who heard it in faith. ²⁴ 

[9:6]  ¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:6]  ² tn This is a distributive use of κατά (kata); see L&N 83:12 where this verse is cited as an example of the usage.

[9:6]  ³ tn Or “preaching the gospel.”

[9:6]  sn This verse is similar to Luke 9:2, except for good news at this point. The change means that to “preach the kingdom” is to “preach the good news.” The ideas are interchangeable as summaries for the disciples’ message. They are combined in Luke 8:1.

[8:25]  ⁴ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ⁵ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.

[8:25]  ⁶ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[8:25]  ⁷ tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).

[8:25]  ⁸ sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.

[8:25]  ⁹ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[16:10]  ¹⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ¹¹ tn Grk “sought.”

[16:10]  ¹² sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ¹³ tn Or “summoned.”

[1:15]  ¹⁴ tn Or “willing, ready”; Grk “so my eagerness [is] to preach…” The word πρόθυμος (proqumo", “eager, willing”) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: “the spirit indeed is willing (πρόθυμος), but the flesh is weak.”

[1:15]  ¹⁵ map For location see JP4 A1.

[10:15]  ¹⁶ tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”

[10:15]  ¹⁷ tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

[10:15]  ¹⁸ sn A quotation from Isa 52:7; Nah 1:15.

[15:1]  ¹⁹ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[2:9]  ²⁰ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ²¹ tn Grk “every soul of man.”

[2:9]  ²² sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.

[4:2]  ²³ tn Or “they were not united.”

[4:2]  ²⁴ tc A few mss (א and a few versional witnesses) have the nominative singular participle συγκεκερασμένος (sunkekerasmeno", “since it [the message] was not combined with faith by those who heard it”), a reading that refers back to the ὁ λόγος (Jo logo", “the message”). There are a few other variants here (e.g., συγκεκεραμμένοι [sunkekerammenoi] in 104, συγκεκεραμένους [sunkekeramenou"] in 1881 Ï), but the accusative plural participle συγκεκερασμένους (sunkekerasmenou"), found in Ì^13vid,46 A B C D* Ψ 0243 0278 33 81 1739 2464 pc, has by far the best external credentials. This participle agrees with the previous ἐκείνους (ekeinou", “those”), a more difficult construction grammatically than the nominative singular. Thus, both on external and internal grounds, συγκεκερασμένους is preferred.