65:15 Your names will live on in the curse formulas of my chosen ones. 4
The sovereign Lord will kill you,
but he will give his servants another name.
21:43 For this reason I tell you that the kingdom of God will be taken from you and given to a people 5 who will produce its fruit.
28:28 “Therefore be advised 34 that this salvation from God 35 has been sent to the Gentiles; 36 they 37 will listen!”
1 tc The Greek version has “death.”
2 tn Or “plunder.”
3 tn Heb “know.”
4 tn Heb “you will leave your name for an oath to my chosen ones.”
5 tn Or “to a nation” (so KJV, NASB, NLT).
6 tn Here καί (kai) has been translated as “so” to indicate the result of the preceding responses.
7 tn Grk “being furious, said.” The participle ὀργισθείς (orgisqei") has been translated as a finite verb due to requirements of contemporary English style.
8 sn It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.
9 tn Or “town.”
10 sn The poor, the crippled, the blind and the lame. Note how the list matches v. 13, illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.
11 tn Grk “and the crippled.” Normally crippled as a result of being maimed or mutilated (L&N 23.177). Καί (kai) has not been translated here and before the following category (Grk “and the blind and the lame”) since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
12 tn Here καί (kai) has been translated as “then” to indicate the order of events within the parable.
13 sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.
14 tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.
15 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
16 sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.
17 tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).
18 tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”
19 tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
20 sn So that my house will be filled. God will bless many people.
21 tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.
22 sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.
23 tn Or “dinner.”
24 tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.
25 tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.
26 tn Or “and consider yourselves unworthy.”
27 tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.
28 sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.
29 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.
30 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”).
31 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.
32 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
33 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.)
34 tn Grk “Therefore let it be known to you.”
35 tn Or “of God.”
36 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).
37 tn Grk “they also.”