Filipi 1:16

1:16 The latter do so from love because they know that I am placed here for the defense of the gospel.

Filipi 1:18

1:18 What is the result? Only that in every way, whether in pretense or in truth, Christ is being proclaimed, and in this I rejoice.

Yes, ¹  and I will continue to rejoice,

Kisah Para Rasul 5:42

5:42 And every day both in the temple courts ²  and from house to house, they did not stop teaching and proclaiming the good news ³  that Jesus was the Christ. ⁴ 

Kisah Para Rasul 8:5

8:5 Philip went down to the main city of Samaria ⁵  and began proclaiming ⁶  the Christ ⁷  to them.

Kisah Para Rasul 8:35

8:35 So Philip started speaking, ⁸  and beginning with this scripture ⁹  proclaimed the good news about Jesus to him.

Kisah Para Rasul 9:20

9:20 and immediately he began to proclaim Jesus in the synagogues, ¹⁰  saying, “This man is the Son of God.” ¹¹ 

Kisah Para Rasul 10:36

10:36 You know ¹²  the message ¹³  he sent to the people ¹⁴  of Israel, proclaiming the good news of peace ¹⁵  through ¹⁶  Jesus Christ ¹⁷  (he is Lord ¹⁸  of all) –

Kisah Para Rasul 11:20

11:20 But there were some men from Cyprus ¹⁹  and Cyrene ²⁰  among them who came ²¹  to Antioch ²²  and began to speak to the Greeks ²³  too, proclaiming the good news of the Lord Jesus.

Kisah Para Rasul 11:1

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ²⁴  the word of God. ²⁵ 

Kolose 1:23

1:23 if indeed you remain in the faith, established and firm, ²⁶  without shifting ²⁷  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

Kolose 1:2

1:2 to the saints, the faithful ²⁸  brothers and sisters ²⁹  in Christ, at Colossae. Grace and peace to you ³⁰  from God our Father! ³¹ 

Kolose 1:19

1:19 For God ³²  was pleased to have all his ³³  fullness dwell ³⁴  in the Son ³⁵ 

Kolose 4:5

4:5 Conduct yourselves ³⁶  with wisdom toward outsiders, making the most of the opportunities.

Kolose 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ³⁷  authorities, to be obedient, to be ready for every good work.

[1:18]  ¹ tn Or “But.” The conjunction ἀλλά (alla) may be emphatic or contrastive. If the former, the idea may be that Paul will continue rejoicing because of the proclamation of the gospel or because of his imminent release from prison (v. 19); if the latter, Paul is now turning his attention solely to this second reason to rejoice, viz., that he will soon be released from prison. In this latter view the clause should be translated, “But I will also rejoice since I know…”

[5:42]  ² tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.

[5:42]  ³ tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

[5:42]  ⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[5:42]  sn See the note on Christ in 2:31.

[8:5]  ⁵ tn The word “main” is supplied in the translation to clarify that “Samaria” is not the name of the city (at least in NT times). See both BDAG 912 s.v. Σαμάρεια, and L&N 93.568.

[8:5]  sn The main city of Samaria most likely refers to the principal city of Samaria, rebuilt by Herod the Great as Sebaste in honor of Augustus (J. Boehmer, “Studien zur Geographie Palästinas bes. im Neuen Testament,” ZNW 9 [1908]: 216-18; D. Gill and C. Gempf, eds., The Book of Acts in its Graeco-Roman Setting, 272). This is the best option if the article before “city” is taken as original. If the reading without the article is taken as original, then another city may be in view: Gitta, the hometown of Simon Magus according to Justin Martyr (cf. C. K. Barrett, Acts [ICC], 1:402-3; F. F. Bruce, Acts [NICNT], 165).

[8:5]  ⁶ tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.

[8:5]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:5]  sn See the note on Christ in 2:31.

[8:35]  ⁸ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ⁹ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[9:20]  ¹⁰ sn See the note on synagogue in 6:9.

[9:20]  ¹¹ tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[9:20]  sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.

[10:36]  ¹² tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ¹³ tn Grk “the word.”

[10:36]  ¹⁴ tn Grk “to the sons.”

[10:36]  ¹⁵ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ¹⁶ tn Or “by.”

[10:36]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ¹⁸ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[11:20]  ¹⁹ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ²⁰ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ²¹ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ²² sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ²³ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[11:1]  ²⁴ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ²⁵ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[1:23]  ²⁶ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ²⁷ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:2]  ²⁸ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²⁹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³⁰ tn Or “Grace to you and peace.”

[1:2]  ³¹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:19]  ³² tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ³³ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ³⁴ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ³⁵ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[4:5]  ³⁶ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[3:1]  ³⁷ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.