Acts 8:5

8:5 Philip went down to the main city of Samaria ¹  and began proclaiming ²  the Christ ³  to them.

Acts 8:35

8:35 So Philip started speaking, ⁴  and beginning with this scripture ⁵  proclaimed the good news about Jesus to him.

Acts 9:20

9:20 and immediately he began to proclaim Jesus in the synagogues, ⁶  saying, “This man is the Son of God.” ⁷ 

Acts 17:3

17:3 explaining and demonstrating ⁸  that the Christ ⁹  had to suffer and to rise from the dead, ¹⁰  saying, ¹¹  “This Jesus I am proclaiming to you is the Christ.” ¹² 

Acts 17:1

Paul and Silas at Thessalonica

17:1 After they traveled through ¹³  Amphipolis ¹⁴  and Apollonia, ¹⁵  they came to Thessalonica, ¹⁶  where there was a Jewish synagogue. ¹⁷ 

Colossians 2:2

2:2 My goal is that ¹⁸  their hearts, having been knit together ¹⁹  in love, may be encouraged, and that ²⁰  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ²¹ 

Ephesians 4:20-21

4:20 But you did not learn about Christ like this, 4:21 if indeed you heard about him and were taught in him, just as the truth is in Jesus.

[8:5]  ¹ 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]  ² tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.

[8:5]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:35]  ⁴ 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]  ⁵ 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]  ⁶ sn See the note on synagogue in 6:9.

[9:20]  ⁷ 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.

[17:3]  ⁸ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  ¹⁰ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ¹¹ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:1]  ¹³ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ¹⁴ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ¹⁵ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ¹⁶ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  ¹⁷ sn See the note on synagogue in 6:9.

[2:2]  ¹⁸ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ¹⁹ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ²⁰ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ²¹ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.