Acts 4:16

4:16 saying, “What should we do with these men? For it is plain ¹  to all who live in Jerusalem that a notable miraculous sign ²  has come about through them, ³  and we cannot deny it.

Acts 17:30-31

17:30 Therefore, although God has overlooked ⁴  such times of ignorance, ⁵  he now commands all people ⁶  everywhere to repent, ⁷  17:31 because he has set ⁸  a day on which he is going to judge the world ⁹  in righteousness, by a man whom he designated, ¹⁰  having provided proof to everyone by raising ¹¹  him from the dead.”

Romans 10:14-17

10:14 How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them ¹² ? 10:15 And how are they to preach unless they are sent? As it is written, “How timely ¹³  is the arrival ¹⁴  of those who proclaim the good news.” ¹⁵  10:16 But not all have obeyed the good news, for Isaiah says, “Lord, who has believed our report?” ¹⁶  10:17 Consequently faith comes from what is heard, and what is heard comes through the preached word ¹⁷  of Christ. ¹⁸ 

Romans 16:25

16:25 ¹⁹ Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages,

Ephesians 2:11-12

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 ²⁰  by human hands – 2:12 that you were at that time without the Messiah, ²¹  alienated from the citizenship of Israel and strangers to the covenants of promise, ²²  having no hope and without God in the world.

Ephesians 3:5-6

3:5 Now this secret ²³  was not disclosed to people ²⁴  in former ²⁵  generations as it has now been revealed to his holy apostles and prophets by ²⁶  the Spirit, 3:6 namely, that through the gospel ²⁷  the Gentiles are fellow heirs, fellow members ²⁸  of the body, and fellow partakers of the promise in Christ Jesus.

Colossians 1:26

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

¹ tn Or “evident.”

² tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

³ tn Or “has been done by them.”

⁴ tn Or “has deliberately paid no attention to.”

⁵ tn Or “times when people did not know.”

⁶ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

⁷ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

⁸ tn Or “fixed.”

⁹ sn The world refers to the whole inhabited earth.

¹⁰ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

¹¹ tn The participle ἀναστήσας (anasthsa") indicates means here.

¹² tn Grk “preaching”; the words “to them” are supplied for clarification.

¹³ 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.”

¹⁴ tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

¹⁵ sn A quotation from Isa 52:7; Nah 1:15.

¹⁶ sn A quotation from Isa 53:1.

¹⁷ tn The Greek term here is ῥῆμα (rJhma), which often (but not exclusively) focuses on the spoken word.

¹⁸ tc Most mss (א¹ A D¹ Ψ 33 1881 Ï sy) have θεοῦ (qeou) here rather than Χριστοῦ (Cristou; found in Ì^46vid א* B C D* 6 81 629 1506 1739 pc lat co). External evidence strongly favors the reading “Christ” here. Internal evidence is also on its side, for the expression ῥῆμα Χριστοῦ (rJhma Cristou) occurs nowhere else in the NT; thus scribes would be prone to change it to a known expression.

¹⁹ tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25-27. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (Ì⁶¹ א B C D 81 365 630 1739 2464 al co), (2) after 14:23 (Ψ 0209^vid Ï), or (3) after 15:33 (Ì⁴⁶). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104 2805 pc); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hier^mss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans – a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25-27. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23. For a full discussion, see TCGNT 470-73.

²⁰ tn Grk “in the flesh.”

²¹ 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.”

²² tn Or “covenants of the promise.”

²³ tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.

²⁴ tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

²⁵ tn Grk “other.”

²⁶ tn Or “in.”

²⁷ sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.

²⁸ tn Grk “and fellow members.”