Acts 15:9

15:9 and he made no distinction ¹  between them and us, cleansing ²  their hearts by faith.

Isaiah 56:3-8

56:3 No foreigner who becomes a follower of ³  the Lord should say,

‘The Lord will certainly ⁴  exclude me from his people.’

The eunuch should not say,

‘Look, I am like a dried-up tree.’”

56:4 For this is what the Lord says:

“For the eunuchs who observe my Sabbaths

and choose what pleases me

and are faithful to ⁵  my covenant,

56:5 I will set up within my temple and my walls a monument ⁶ 

that will be better than sons and daughters.

I will set up a permanent monument ⁷  for them that will remain.

56:6 As for foreigners who become followers of ⁸  the Lord and serve him,

who love the name of the Lord and want to be his servants –

all who observe the Sabbath and do not defile it,

and who are faithful to ⁹  my covenant –

56:7 I will bring them to my holy mountain;

I will make them happy in the temple where people pray to me. ¹⁰ 

Their burnt offerings and sacrifices will be accepted on my altar,

for my temple will be known as a temple where all nations may pray.” ¹¹ 

56:8 The sovereign Lord says this,

the one who gathers the dispersed of Israel:

“I will still gather them up.” ¹² 

Romans 2:13

2:13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. ¹³ 

Romans 2:25-29

2:25 For circumcision ¹⁴  has its value if you practice the law, but ¹⁵  if you break the law, ¹⁶  your circumcision has become uncircumcision. 2:26 Therefore if the uncircumcised man obeys ¹⁷  the righteous requirements of the law, will not his uncircumcision be regarded as circumcision? 2:27 And will not the physically uncircumcised man ¹⁸  who keeps the law judge you who, despite ¹⁹  the written code ²⁰  and circumcision, transgress the law? 2:28 For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh, 2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart ²¹  by the Spirit ²²  and not by the written code. ²³  This person’s ²⁴  praise is not from people but from God.

Romans 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ²⁵  for all who believe. For there is no distinction,

Romans 3:29-30

3:29 Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too! 3:30 Since God is one, ²⁶  he will justify the circumcised by faith and the uncircumcised through faith.

Romans 10:12-13

10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him. 10:13 For everyone who calls on the name of the Lord will be saved. ²⁷ 

Romans 10:1

10:1 Brothers and sisters, ²⁸  my heart’s desire and prayer to God on behalf of my fellow Israelites ²⁹  is for their salvation.

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ³⁰ 

Galatians 3:28

3:28 There is neither Jew nor Greek, there is neither slave ³¹  nor free, there is neither male nor female ³²  – for all of you are one in Christ Jesus.

Ephesians 2:13-18

2:13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. ³³  2:14 For he is our peace, the one who made both groups into one ³⁴  and who destroyed the middle wall of partition, the hostility, 2:15 when he nullified ³⁵  in his flesh the law of commandments in decrees. He did this to create in himself one new man ³⁶  out of two, ³⁷  thus making peace, 2:16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed. ³⁸  2:17 And he came and preached peace to you who were far off and peace to those who were near, 2:18 so that ³⁹  through him we both have access in one Spirit to the Father.

Ephesians 3:6-8

3:6 namely, that through the gospel ⁴⁰  the Gentiles are fellow heirs, fellow members ⁴¹  of the body, and fellow partakers of the promise in Christ Jesus. 3:7 I became a servant of this gospel ⁴²  according to the gift of God’s grace that was given to me by ⁴³  the exercise of his power. ⁴⁴  3:8 To me – less than the least of all the saints ⁴⁵  – this grace was given, ⁴⁶  to proclaim to the Gentiles the unfathomable riches of Christ

Philippians 3:3

3:3 For we are the circumcision, ⁴⁷  the ones who worship by the Spirit of God, ⁴⁸  exult in Christ Jesus, and do not rely on human credentials ⁴⁹ 

Colossians 1:6

1:6 that has come to you. Just as in the entire world this gospel ⁵⁰  is bearing fruit and growing, so it has also been bearing fruit and growing ⁵¹  among you from the first day you heard it and understood the grace of God in truth.

Colossians 1:23-27

1:23 if indeed you remain in the faith, established and firm, ⁵²  without shifting ⁵³  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.

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship ⁵⁴  from God – given to me for you – in order to complete ⁵⁵  the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious ⁵⁶  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Colossians 3:11

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ⁵⁷  or free, but Christ is all and in all.

[15:9]  ¹ tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

[15:9]  ² tn Or “purifying.”

[56:3]  ³ tn Heb “who attaches himself to.”

[56:3]  ⁴ tn The infinitive absolute precedes the finite verb for emphasis.

[56:4]  ⁵ tn Heb “and take hold of” (so KJV); NASB “hold fast.”

[56:5]  ⁶ tn Heb “a hand and a name.” For other examples where יָד (yad) refers to a monument, see HALOT 388 s.v.

[56:5]  ⁷ tn Heb “name” (so KJV, NIV, NRSV).

[56:6]  ⁸ tn Heb “who attach themselves to.”

[56:6]  ⁹ tn Heb “and take hold of”; NAB “hold to”; NIV, NRSV “hold fast.”

[56:7]  ¹⁰ tn Heb “in the house of my prayer.”

[56:7]  ¹¹ tn Heb “for my house will be called a house of prayer for all the nations.”

[56:8]  ¹² tn The meaning of the statement is unclear. The text reads literally, “Still I will gather upon him to his gathered ones.” Perhaps the preposition -לְ (lamed) before “gathered ones” introduces the object of the verb, as in Jer 49:5. The third masculine singular suffix on both עָלָיו (’alayv) and נִקְבָּצָיו (niqbatsayv) probably refers to “Israel.” In this case one can translate literally, “Still I will gather to him his gathered ones.”

[2:13]  ¹³ tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”

[2:25]  ¹⁴ sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomh) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).

[2:25]  ¹⁵ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ¹⁶ tn Grk “if you should be a transgressor of the law.”

[2:26]  ¹⁷ tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[2:27]  ¹⁸ tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.

[2:27]  ¹⁹ tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.

[2:27]  ²⁰ tn Grk “letter.”

[2:29]  ²¹ sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

[2:29]  ²² tn Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” (RSV).

[2:29]  ²³ tn Grk “letter.”

[2:29]  ²⁴ tn Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.

[3:22]  ²⁵ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:30]  ²⁶ tn Grk “but if indeed God is one.”

[10:13]  ²⁷ sn A quotation from Joel 2:32.

[10:1]  ²⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ²⁹ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[1:13]  ³⁰ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[3:28]  ³¹ tn See the note on the word “slave” in 1:10.

[3:28]  ³² tn Grk “male and female.”

[2:13]  ³³ tn Or “have come near in the blood of Christ.”

[2:14]  ³⁴ tn Grk “who made the both one.”

[2:15]  ³⁵ tn Or “rendered inoperative.” This is a difficult text to translate because it is not easy to find an English term which communicates well the essence of the author’s meaning, especially since legal terminology is involved. Many other translations use the term “abolish” (so NRSV, NASB, NIV), but this term implies complete destruction which is not the author’s meaning here. The verb καταργέω (katargew) can readily have the meaning “to cause someth. to lose its power or effectiveness” (BDAG 525 s.v. 2, where this passage is listed), and this meaning fits quite naturally here within the author’s legal mindset. A proper English term which communicates this well is “nullify” since this word carries the denotation of “making something legally null and void.” This is not, however, a common English word. An alternate term like “rendered inoperative [or ineffective]” is also accurate but fairly inelegant. For this reason, the translation retains the term “nullify”; it is the best choice of the available options, despite its problems.

[2:15]  ³⁶ tn In this context the author is not referring to a new individual, but instead to a new corporate entity united in Christ (cf. BDAG 497 s.v. καινός 3.b: “All the Christians together appear as κ. ἄνθρωπος Eph 2:15”). This is clear from the comparison made between the Gentiles and Israel in the immediately preceding verses and the assertion in v. 14 that Christ “made both groups into one.” This is a different metaphor than the “new man” of Eph 4:24; in that passage the “new man” refers to the new life a believer has through a relationship to Christ.

[2:15]  ³⁷ tn Grk “in order to create the two into one new man.” Eph 2:14-16 is one sentence in Greek. A new sentence was started here in the translation for clarity since contemporary English is less tolerant of extended sentences.

[2:16]  ³⁸ tn Grk “by killing the hostility in himself.”

[2:18]  ³⁹ tn Or “for.” BDAG gives the consecutive ὅτι (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c).

[3:6]  ⁴⁰ sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.

[3:6]  ⁴¹ tn Grk “and fellow members.”

[3:7]  ⁴² tn Grk “of which I was made a minister,” “of which I became a servant.”

[3:7]  ⁴³ tn Grk “according to.”

[3:7]  ⁴⁴ sn On the exercise of his power see 1:19-20.

[3:8]  ⁴⁵ sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.

[3:8]  ⁴⁶ sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).

[3:3]  ⁴⁷ tn There is a significant wordplay here in the Greek text. In v. 2 a rare, strong word is used to describe those who were pro-circumcision (κατατομή, katatomh, “mutilation”; see BDAG 528 s.v.), while in v. 3 the normal word for circumcision is used (περιτομή, peritomh; see BDAG 807 s.v.). Both have τομή (the feminine form of the adjective τομός [tomo"], meaning “cutting, sharp”) as their root; the direction of the action of the former is down or off (from κατά, kata), hence the implication of mutilation or emasculation, while the direction of the action of the latter is around (from περί, peri). The similarity in sound yet wide divergence of meaning between the two words highlights in no uncertain terms the differences between Paul and his opponents.

[3:3]  ⁴⁸ tc The verb λατρεύω (latreuw; here the participial form, λατρεύοντες [latreuonte"]) either takes a dative direct object or no object at all, bearing virtually a technical nuance of “worshiping God” (see BDAG 587 s.v.). In this text, πνεύματι (pneumati) takes an instrumental force (“by the Spirit”) rather than functioning as object of λατρεύοντες. However, the word after πνεύματι is in question, no doubt because of the collocation with λατρεύοντες. Most witnesses, including some of the earliest and best representatives of the Alexandrian, Western, and Byzantine texts (א* A B C D² F G 0278^vid 33 1739 1881 Ï co Ambr), read θεοῦ (qeou; thus, “worship by the Spirit of God”). But several other important witnesses (א² D* P Ψ 075 365 1175 lat sy Chr) have the dative θεῷ (qew) here (“worship God by the Spirit”). Ì⁴⁶ is virtually alone in its omission of the divine name, probably due to an unintentional oversight. The dative θεῷ was most likely a scribal emendation intended to give the participle its proper object, and thus avoid confusion about the force of πνεύματι. Although the Church came to embrace the full deity of the Spirit, the NT does not seem to speak of worshiping the Spirit explicitly. The reading θεῷ thus appears to be a clarifying reading. On external and internal grounds, then, θεοῦ is the preferred reading.

[3:3]  ⁴⁹ tn Grk “have no confidence in the flesh.”

[1:6]  ⁵⁰ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ⁵¹ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:23]  ⁵² tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ⁵³ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:25]  ⁵⁴ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ⁵⁵ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[1:27]  ⁵⁶ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[3:11]  ⁵⁷ tn See the note on “fellow slave” in 1:7.