Psalms 98:3

98:3 He remains loyal and faithful to the family of Israel. ¹ 

All the ends of the earth see our God deliver us. ² 

Isaiah 11:10

Israel is Reclaimed and Reunited

11:10 At that time ³  a root from Jesse ⁴  will stand like a signal flag for the nations. Nations will look to him for guidance, ⁵  and his residence will be majestic.

Isaiah 19:24-25

19:24 At that time Israel will be the third member of the group, along with Egypt and Assyria, and will be a recipient of blessing ⁶  in the earth. ⁷  19:25 The Lord who commands armies will pronounce a blessing over the earth, saying, ⁸  “Blessed be my people, Egypt, and the work of my hands, Assyria, and my special possession, ⁹  Israel!”

Isaiah 27:13

27:13 At that time ¹⁰  a large ¹¹  trumpet will be blown, and the ones lost ¹²  in the land of Assyria will come, as well as the refugees in ¹³  the land of Egypt. They will worship the Lord on the holy mountain in Jerusalem. ¹⁴ 

Isaiah 49:5-6

49:5 So now the Lord says,

the one who formed me from birth ¹⁵  to be his servant –

he did this ¹⁶  to restore Jacob to himself,

so that Israel might be gathered to him;

and I will be honored ¹⁷  in the Lord’s sight,

for my God is my source of strength ¹⁸  –

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ¹⁹  of Israel? ²⁰ 

I will make you a light to the nations, ²¹ 

so you can bring ²²  my deliverance to the remote regions of the earth.”

Isaiah 66:19-20

66:19 I will perform a mighty act among them ²³  and then send some of those who remain to the nations – to Tarshish, Pul, ²⁴  Lud ²⁵  (known for its archers ²⁶ ), Tubal, Javan, ²⁷  and to the distant coastlands ²⁸  that have not heard about me or seen my splendor. They will tell the nations of my splendor. 66:20 They will bring back all your countrymen ²⁹  from all the nations as an offering to the Lord. They will bring them ³⁰  on horses, in chariots, in wagons, on mules, and on camels ³¹  to my holy hill Jerusalem,” says the Lord, “just as the Israelites bring offerings to the Lord’s temple in ritually pure containers.

Zechariah 14:8-9

14:8 Moreover, on that day living waters will flow out from Jerusalem, ³²  half of them to the eastern sea ³³  and half of them to the western sea; ³⁴  it will happen both in summer and in winter.

14:9 The Lord will then be king over all the earth. In that day the Lord will be seen as one with a single name. ³⁵ 

Malachi 1:11

1:11 For from the east to the west my name will be great among the nations. Incense and pure offerings will be offered in my name everywhere, for my name will be great among the nations,” ³⁶  says the Lord who rules over all.

Matthew 21:43

21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people ³⁷  who will produce its fruit.

Matthew 22:9-10

22:9 So go into the main streets and invite everyone you find to the wedding banquet.’ 22:10 And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests.

Matthew 28:19-20

28:19 Therefore go ³⁸  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ³⁹  28:20 teaching them to obey everything I have commanded you. And remember, ⁴⁰  I am with you ⁴¹  always, to the end of the age.” ⁴² 

Acts 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ⁴³  to carry my name before Gentiles and kings and the people of Israel. ⁴⁴ 

Acts 10:44-48

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on ⁴⁵  all those who heard the message. ⁴⁶  10:45 The ⁴⁷  circumcised believers ⁴⁸  who had accompanied Peter were greatly astonished ⁴⁹  that ⁵⁰  the gift of the Holy Spirit ⁵¹  had been poured out ⁵²  even on the Gentiles, 10:46 for they heard them speaking in tongues and praising ⁵³  God. Then Peter said, 10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, ⁵⁴  can he?” ⁵⁵  10:48 So he gave orders to have them baptized ⁵⁶  in the name of Jesus Christ. ⁵⁷  Then they asked him to stay for several days.

Acts 11:18-21

11:18 When they heard this, ⁵⁸  they ceased their objections ⁵⁹  and praised ⁶⁰  God, saying, “So then, God has granted the repentance ⁶¹  that leads to life even to the Gentiles.” ⁶² 

Activity in the Church at Antioch

11:19 Now those who had been scattered because of the persecution that took place over Stephen ⁶³  went as far as ⁶⁴  Phoenicia, ⁶⁵  Cyprus, ⁶⁶  and Antioch, ⁶⁷  speaking the message ⁶⁸  to no one but Jews. 11:20 But there were some men from Cyprus ⁶⁹  and Cyrene ⁷⁰  among them who came ⁷¹  to Antioch ⁷²  and began to speak to the Greeks ⁷³  too, proclaiming the good news of the Lord Jesus. 11:21 The ⁷⁴  hand of the Lord was with them, and a great number who believed ⁷⁵  turned ⁷⁶  to the Lord.

Acts 13:47-48

13:47 For this ⁷⁷  is what the Lord has commanded us: ‘I have appointed ⁷⁸  you to be a light ⁷⁹  for the Gentiles, to bring salvation ⁸⁰  to the ends of the earth.’” ⁸¹  13:48 When the Gentiles heard this, they began to rejoice ⁸²  and praise ⁸³  the word of the Lord, and all who had been appointed for eternal life ⁸⁴  believed.

Acts 18:6

18:6 When they opposed him ⁸⁵  and reviled him, ⁸⁶  he protested by shaking out his clothes ⁸⁷  and said to them, “Your blood ⁸⁸  be on your own heads! I am guiltless! ⁸⁹  From now on I will go to the Gentiles!”

Acts 22:21-22

22:21 Then ⁹⁰  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd ⁹¹  was listening to him until he said this. ⁹²  Then ⁹³  they raised their voices and shouted, ⁹⁴  “Away with this man ⁹⁵  from the earth! For he should not be allowed to live!” ⁹⁶ 

Acts 26:18-20

26:18 to open their eyes so that they turn ⁹⁷  from darkness to light and from the power ⁹⁸  of Satan to God, so that they may receive forgiveness of sins and a share ⁹⁹  among those who are sanctified by faith in me.’

26:19 “Therefore, King Agrippa, ¹⁰⁰  I was not disobedient ¹⁰¹  to the heavenly ¹⁰²  vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ¹⁰³  and to the Gentiles, that they should repent and turn to God, ¹⁰⁴  performing deeds consistent with ¹⁰⁵  repentance.

Acts 28:28

28:28 “Therefore be advised ¹⁰⁶  that this salvation from God ¹⁰⁷  has been sent to the Gentiles; ¹⁰⁸  they ¹⁰⁹  will listen!”

Romans 10:18

10:18 But I ask, have they ¹¹⁰  not heard? ¹¹¹  Yes, they have: ¹¹²  Their voice has gone out to all the earth, and their words to the ends of the world. ¹¹³ 

Romans 15:9-12

15:9 and thus the Gentiles glorify God for his mercy. ¹¹⁴  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ¹¹⁵  15:10 And again it says: “Rejoice, O Gentiles, with his people.” ¹¹⁶  15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ¹¹⁷  15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ¹¹⁸ 

Ephesians 2:11-22

New Life Corporately

2:11 Therefore remember that formerly you, the Gentiles in the flesh – who are called “uncircumcision” by the so-called “circumcision” that is performed on the body ¹¹⁹  by human hands – 2:12 that you were at that time without the Messiah, ¹²⁰  alienated from the citizenship of Israel and strangers to the covenants of promise, ¹²¹  having no hope and without God in the world. 2:13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. ¹²²  2:14 For he is our peace, the one who made both groups into one ¹²³  and who destroyed the middle wall of partition, the hostility, 2:15 when he nullified ¹²⁴  in his flesh the law of commandments in decrees. He did this to create in himself one new man ¹²⁵  out of two, ¹²⁶  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. ¹²⁷  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 ¹²⁸  through him we both have access in one Spirit to the Father. 2:19 So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household, 2:20 because you have been built ¹²⁹  on the foundation of the apostles and prophets, ¹³⁰  with Christ Jesus himself as ¹³¹  the cornerstone. ¹³²  2:21 In him ¹³³  the whole building, ¹³⁴  being joined together, grows into a holy temple in the Lord, 2:22 in whom you also are being built together into a dwelling place of God in the Spirit.

Colossians 1:23

1:23 if indeed you remain in the faith, established and firm, ¹³⁵  without shifting ¹³⁶  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.

[98:3]  ¹ tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”

[98:3]  ² tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).

[11:10]  ³ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:10]  ⁴ sn See the note at v. 1.

[11:10]  ⁵ tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].

[19:24]  ⁶ tn Heb “will be a blessing” (so NCV).

[19:24]  ⁷ tn Or “land” (KJV, NAB).

[19:25]  ⁸ tn Heb “which the Lord who commands armies [traditionally, the Lord of hosts] will bless [it], saying.” The third masculine singular suffix on the form בֵּרֲכוֹ (berakho) should probably be emended to a third feminine singular suffix בֵּרֲכָהּ (berakhah), for its antecedent would appear to be the feminine noun אֶרֶץ (’erets, “earth”) at the end of v. 24.

[19:25]  ⁹ tn Or “my inheritance” (NAB, NASB, NIV).

[27:13]  ¹⁰ tn Heb “and it will be in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[27:13]  ¹¹ tn Traditionally, “great” (KJV, NAB, NASB, NIV, NLT); CEV “loud.”

[27:13]  ¹² tn Or “the ones perishing.”

[27:13]  ¹³ tn Or “the ones driven into.”

[27:13]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[49:5]  ¹⁵ tn Heb “from the womb” (so KJV, NASB).

[49:5]  ¹⁶ tn The words “he did this” are supplied in the translation for stylistic reasons. In the Hebrew text the infinitive construct of purpose is subordinated to the previous statement.

[49:5]  ¹⁷ tn The vav (ו) + imperfect is translated here as a result clause; one might interpret it as indicating purpose, “and so I might be honored.”

[49:5]  ¹⁸ tn Heb “and my God is [perhaps, “having been”] my strength.” The disjunctive structure (vav [ו] + subject + verb) is interpreted here as indicating a causal circumstantial clause.

[49:6]  ¹⁹ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ²⁰ sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ²¹ tn See the note at 42:6.

[49:6]  ²² tn Heb “be” (so KJV, ASV); CEV “you must take.”

[66:19]  ²³ tn Heb “and I will set a sign among them.” The precise meaning of this statement is unclear. Elsewhere “to set a sign” means “perform a mighty act” (Ps 78:43; Jer 32:20), “make [someone] an object lesson” (Ezek 14:8), and “erect a [literal] standard” (Ps 74:4).

[66:19]  ²⁴ tn Some prefer to read “Put” (i.e., Libya).

[66:19]  ²⁵ sn That is, Lydia (in Asia Minor).

[66:19]  ²⁶ tn Heb “drawers of the bow” (KJV and ASV both similar).

[66:19]  ²⁷ sn Javan is generally identified today as Greece (so NIV, NCV, NLT).

[66:19]  ²⁸ tn Or “islands” (NIV).

[66:20]  ²⁹ tn Heb “brothers” (so NIV); NCV “fellow Israelites.”

[66:20]  ³⁰ tn The words “they will bring them” are supplied in the translation for stylistic reasons.

[66:20]  ³¹ tn The precise meaning of this word is uncertain. Some suggest it refers to “chariots.” See HALOT 498 s.v. *כִּרְכָּרָה.

[14:8]  ³² sn Living waters will flow out from Jerusalem. Ezekiel sees this same phenomenon in conjunction with the inauguration of the messianic age (Ezek 47; cf. Rev 22:1-5; also John 7:38).

[14:8]  ³³ sn The eastern sea is a reference to the Dead Sea (cf. NCV, TEV, CEV, NLT).

[14:8]  ³⁴ sn The western sea is a reference to the Mediterranean Sea (cf. NCV, TEV, CEV, NLT).

[14:9]  ³⁵ sn The expression the Lord will be seen as one with a single name is an unmistakable reference to the so-called Shema, the crystallized statement of faith in the Lord as the covenant God of Israel (cf. Deut 6:4-5). Zechariah, however, universalizes the extent of the Lord’s dominion – he will be “king over all the earth.”

[1:11]  ³⁶ sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the Lord contrasts the unbelief and virtual paganism of the postexilic community with the conversion and obedience of the nations that will one day worship the God of Israel.

[21:43]  ³⁷ tn Or “to a nation” (so KJV, NASB, NLT).

[28:19]  ³⁸ tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.

[28:19]  ³⁹ tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.

[28:20]  ⁴⁰ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ⁴¹ sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ⁴² tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[9:15]  ⁴³ tn Or “tool.”

[9:15]  ⁴⁴ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[10:44]  ⁴⁵ tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

[10:44]  ⁴⁶ tn Or “word.”

[10:45]  ⁴⁷ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:45]  ⁴⁸ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ⁴⁹ sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.

[10:45]  ⁵⁰ tn Or “because.”

[10:45]  ⁵¹ tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.

[10:45]  ⁵² sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.

[10:46]  ⁵³ tn Or “extolling,” “magnifying.”

[10:47]  ⁵⁴ tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).

[10:47]  ⁵⁵ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.

[10:48]  ⁵⁶ tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.

[10:48]  ⁵⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.

[11:18]  ⁵⁸ tn Grk “these things.”

[11:18]  ⁵⁹ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ⁶⁰ tn Or “glorified.”

[11:18]  ⁶¹ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ⁶² sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[11:19]  ⁶³ sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

[11:19]  ⁶⁴ tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.

[11:19]  ⁶⁵ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

[11:19]  ⁶⁶ tn Grk “and Cyprus,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:19]  ⁶⁷ sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.

[11:19]  ⁶⁸ tn Grk “word.”

[11:20]  ⁶⁹ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ⁷⁰ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ⁷¹ 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]  ⁷² sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ⁷³ 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.

[11:21]  ⁷⁴ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[11:21]  ⁷⁵ tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

[11:21]  ⁷⁶ sn Again, the expression turned is a summary term for responding to the gospel.

[13:47]  ⁷⁷ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ⁷⁸ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ⁷⁹ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ⁸⁰ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ⁸¹ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[13:48]  ⁸² tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ⁸³ tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ⁸⁴ sn Note the contrast to v. 46 in regard to eternal life.

[18:6]  ⁸⁵ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:6]  ⁸⁶ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ⁸⁷ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  ⁸⁸ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ⁸⁹ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[22:21]  ⁹⁰ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[22:22]  ⁹¹ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ⁹² tn Grk “until this word.”

[22:22]  ⁹³ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ⁹⁴ tn Grk “and said.”

[22:22]  ⁹⁵ tn Grk “this one.”

[22:22]  ⁹⁶ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[26:18]  ⁹⁷ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ⁹⁸ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ⁹⁹ tn Or “and an inheritance.”

[26:19]  ¹⁰⁰ sn See the note on King Agrippa in 25:13.

[26:19]  ¹⁰¹ sn I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.

[26:19]  ¹⁰² tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανός^a ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”

[26:20]  ¹⁰³ tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ¹⁰⁴ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ¹⁰⁵ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[28:28]  ¹⁰⁶ tn Grk “Therefore let it be known to you.”

[28:28]  ¹⁰⁷ tn Or “of God.”

[28:28]  ¹⁰⁸ sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).

[28:28]  ¹⁰⁹ tn Grk “they also.”

[10:18]  ¹¹⁰ tn That is, Israel (see the following verse).

[10:18]  ¹¹¹ tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή (mh) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.

[10:18]  ¹¹² tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.

[10:18]  ¹¹³ sn A quotation from Ps 19:4.

[15:9]  ¹¹⁴ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ¹¹⁵ sn A quotation from Ps 18:49.

[15:10]  ¹¹⁶ sn A quotation from Deut 32:43.

[15:11]  ¹¹⁷ sn A quotation from Ps 117:1.

[15:12]  ¹¹⁸ sn A quotation from Isa 11:10.

[2:11]  ¹¹⁹ tn Grk “in the flesh.”

[2:12]  ¹²⁰ tn Or “without Christ.” Both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Because the context refers to ancient Israel’s messianic expectation, “Messiah” was employed in the translation at this point rather than “Christ.”

[2:12]  ¹²¹ tn Or “covenants of the promise.”

[2:13]  ¹²² tn Or “have come near in the blood of Christ.”

[2:14]  ¹²³ tn Grk “who made the both one.”

[2:15]  ¹²⁴ 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]  ¹²⁵ 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]  ¹²⁶ 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]  ¹²⁷ tn Grk “by killing the hostility in himself.”

[2:18]  ¹²⁸ tn Or “for.” BDAG gives the consecutive ὅτι (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c).

[2:20]  ¹²⁹ tn Grk “having been built.”

[2:20]  ¹³⁰ sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.

[2:20]  ¹³¹ tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”

[2:20]  ¹³² tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.

[2:21]  ¹³³ tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).

[2:21]  ¹³⁴ tc Although several important witnesses (א¹ A C P 6 81 326 1739^c 1881) have πᾶσα ἡ οἰκοδομή (pasa Jh oikodomh), instead of πᾶσα οἰκοδομή (the reading of א* B D F G Ψ 33 1739* Ï), the article is almost surely a scribal addition intended to clarify the meaning of the text, for with the article the meaning is unambiguously “the whole building.”

[1:23]  ¹³⁵ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ¹³⁶ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.