1 Corinthians 9:2-3

9:2 If I am not an apostle to others, at least I am to you, for you are the confirming sign ¹  of my apostleship in the Lord. 9:3 This is my defense to those who examine me.

1 Corinthians 1:1

Salutation

1:1 From Paul, ²  called to be an apostle of Christ Jesus ³  by the will of God, and Sosthenes, our brother,

1 Corinthians 15:8-9

15:8 Last of all, as though to one born at the wrong time, ⁴  he appeared to me also. 15:9 For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God.

Acts 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ⁵  to carry my name before Gentiles and kings and the people of Israel. ⁶ 

Acts 13:2

13:2 While they were serving ⁷  the Lord and fasting, the Holy Spirit said, “Set apart ⁸  for me Barnabas and Saul for the work to which I have called them.”

Acts 14:4

14:4 But the population ⁹  of the city was divided; some ¹⁰  sided with the Jews, and some with the apostles.

Acts 22:14-15

22:14 Then he said, ‘The God of our ancestors ¹¹  has already chosen ¹²  you to know his will, to see ¹³  the Righteous One, ¹⁴  and to hear a command ¹⁵  from his mouth, 22:15 because you will be his witness ¹⁶  to all people ¹⁷  of what you have seen and heard.

Acts 16:17-18

16:17 She followed behind Paul and us and kept crying out, ¹⁸  “These men are servants ¹⁹  of the Most High God, who are proclaiming to you the way ²⁰  of salvation.” ²¹  16:18 She continued to do this for many days. But Paul became greatly annoyed, ²²  and turned ²³  and said to the spirit, “I command you in the name of Jesus Christ ²⁴  to come out of her!” And it came out of her at once. ²⁵ 

Romans 1:1

Salutation

1:1 From Paul, ²⁶  a slave ²⁷  of Christ Jesus, ²⁸  called to be an apostle, ²⁹  set apart for the gospel of God. ³⁰ 

Romans 1:5

1:5 Through him ³¹  we have received grace and our apostleship ³²  to bring about the obedience ³³  of faith ³⁴  among all the Gentiles on behalf of his name.

Romans 11:13

11:13 Now I am speaking to you Gentiles. Seeing that I am an apostle to the Gentiles, I magnify my ministry,

Romans 11:2

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Colossians 1:5

1:5 Your faith and love have arisen ³⁵  from the hope laid up ³⁶  for you in heaven, which you have heard about in the message of truth, the gospel ³⁷ 

Colossians 1:11-12

1:11 being strengthened with all power according to his glorious might for the display of ³⁸  all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share ³⁹  in the saints’ ⁴⁰  inheritance in the light.

Galatians 1:1

Salutation

1:1 From Paul, ⁴¹  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

Galatians 1:15-17

1:15 But when the one ⁴²  who set me apart from birth ⁴³  and called me by his grace was pleased 1:16 to reveal his Son in ⁴⁴  me so that I could preach him ⁴⁵  among the Gentiles, I did not go to ask advice from ⁴⁶  any human being, ⁴⁷  1:17 nor did I go up to Jerusalem ⁴⁸  to see those who were apostles before me, but right away I departed to Arabia, ⁴⁹  and then returned to Damascus.

Galatians 2:7-8

2:7 On the contrary, when they saw ⁵⁰  that I was entrusted with the gospel to the uncircumcised ⁵¹  just as Peter was to the circumcised ⁵²  2:8 (for he who empowered ⁵³  Peter for his apostleship ⁵⁴  to the circumcised ⁵⁵  also empowered me for my apostleship to the Gentiles) ⁵⁶ 

Galatians 2:1

Confirmation from the Jerusalem Apostles

2:1 Then after fourteen years I went up to Jerusalem ⁵⁷  again with Barnabas, taking Titus along too.

Galatians 2:7

2:7 On the contrary, when they saw ⁵⁸  that I was entrusted with the gospel to the uncircumcised ⁵⁹  just as Peter was to the circumcised ⁶⁰ 

Galatians 2:2

2:2 I went there ⁶¹  because of ⁶²  a revelation and presented ⁶³  to them the gospel that I preach among the Gentiles. But I did so ⁶⁴  only in a private meeting with the influential people, ⁶⁵  to make sure that I was not running – or had not run ⁶⁶  – in vain.

Galatians 1:11

Paul’s Vindication of His Apostleship

1:11 Now ⁶⁷  I want you to know, brothers and sisters, ⁶⁸  that the gospel I preached is not of human origin. ⁶⁹ 

Titus 1:1-3

Salutation

1:1 From Paul, ⁷⁰  a slave ⁷¹  of God and apostle of Jesus Christ, to further the faith ⁷²  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁷³  1:3 But now in his own time ⁷⁴  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

[9:2]  ¹ tn Grk “the seal.”

[1:1]  ² tn Grk “Paul.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³ tc Many important mss, as well as several others (א A Ψ 1739 1881 Ï sy), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (Ì⁴⁶ B D F G 33 it). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred both because it has somewhat better attestation and because it is slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus.” As well, the later Pauline letters almost uniformly use this order in the salutations. Thus, on both external and internal grounds, “Christ Jesus” is the preferred reading here.

[15:8]  ⁴ sn One born at the wrong time. The Greek word used here (ἔκτρωμα, ektrwma) refers to a premature birth, a miscarriage, or an aborted child. Paul uses it as a powerful figure of the unexpected, abnormal nature of his apostolic call.

[9:15]  ⁵ tn Or “tool.”

[9:15]  ⁶ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[13:2]  ⁷ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ⁸ tn Or “Appoint.”

[14:4]  ⁹ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ¹⁰ tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

[22:14]  ¹¹ tn Or “forefathers”; Grk “fathers.”

[22:14]  ¹² tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ¹³ tn Grk “and to see.” This 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.

[22:14]  ¹⁴ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ¹⁵ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[22:15]  ¹⁶ tn Or “a witness to him.”

[22:15]  ¹⁷ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[16:17]  ¹⁸ tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.

[16:17]  ¹⁹ tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”

[16:17]  ²⁰ tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.

[16:17]  ²¹ sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.

[16:18]  ²² tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.

[16:18]  ²³ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ²⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ²⁵ tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.

[1:1]  ²⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁷ tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²⁸ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ²⁹ tn Grk “a called apostle.”

[1:1]  ³⁰ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[1:5]  ³¹ tn Grk “through whom.”

[1:5]  ³² tn Some interpreters understand the phrase “grace and apostleship” as a hendiadys, translating “grace [i.e., gift] of apostleship.” The pronoun “our” is supplied in the translation to clarify the sense of the statement.

[1:5]  ³³ tn Grk “and apostleship for obedience.”

[1:5]  ³⁴ tn The phrase ὑπακοὴν πίστεως has been variously understood as (1) an objective genitive (a reference to the Christian faith, “obedience to [the] faith”); (2) a subjective genitive (“the obedience faith produces [or requires]”); (3) an attributive genitive (“believing obedience”); or (4) as a genitive of apposition (“obedience, [namely] faith”) in which “faith” further defines “obedience.” These options are discussed by C. E. B. Cranfield, Romans (ICC), 1:66. Others take the phrase as deliberately ambiguous; see D. B. Garlington, “The Obedience of Faith in the Letter to the Romans: Part I: The Meaning of ὑπακοὴ πίστεως (Rom 1:5; 16:26),” WTJ 52 (1990): 201-24.

[1:5]  ³⁵ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ³⁶ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ³⁷ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:11]  ³⁸ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:12]  ³⁹ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ⁴⁰ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:1]  ⁴¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:15]  ⁴² tc ‡ Several important witnesses have ὁ θεός (Jo qeos) after εὐδόκησεν (eudokhsen; so א A D Ψ 0278 33 1739 1881 Ï co) while the shorter reading is supported by Ì⁴⁶ B F G 629 1505 pc lat. There is hardly any reason why scribes would omit the words (although the Beatty papyrus and the Western text do at times omit words and phrases), but several reasons why scribes would add the words (especially the need to clarify). The confluence of witnesses for the shorter reading (including a few fathers and versions) adds strong support for its authenticity. It is also in keeping with Paul’s style to refrain from mentioning God by name as a rhetorical device (cf. ExSyn 437 [although this section deals with passive constructions, the principle is the same]). NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[1:15]  ⁴³ tn Grk “from my mother’s womb.”

[1:16]  ⁴⁴ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ⁴⁵ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ⁴⁶ tn Or “I did not consult with.” For the translation “I did not go to ask advice from” see L&N 33.175.

[1:16]  ⁴⁷ tn Grk “from flesh and blood.”

[1:17]  ⁴⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:17]  ⁴⁹ sn As a geographical region Arabia included the territory west of Mesopotamia, east and south of Syria and Palestine, extending to the isthmus of Suez. During the Roman occupation, some independent kingdoms arose like that of the Nabateans south of Damascus, and these could be called simply Arabia. In light of the proximity to Damascus, this may well be the territory Paul says he visited here. See also C. W. Briggs, “The Apostle Paul in Arabia,” Biblical World 41 (1913): 255-59.

[2:7]  ⁵⁰ tn The participle ἰδόντες (idontes) has been taken temporally to retain the structure of the passage. Many modern translations, because of the length of the sentence here, translate this participle as a finite verb and break the Greek sentences into several English sentences (NIV, for example, begins new sentences at the beginning of both vv. 8 and 9).

[2:7]  ⁵¹ tn Grk “to the uncircumcision,” that is, to the Gentiles.

[2:7]  ⁵² tn Grk “to the circumcision,” a collective reference to the Jewish people.

[2:8]  ⁵³ tn Or “worked through”; the same word is also used in relation to Paul later in this verse.

[2:8]  ⁵⁴ tn Or “his ministry as an apostle.”

[2:8]  ⁵⁵ tn Grk “to the circumcision,” i.e., the Jewish people.

[2:8]  ⁵⁶ tn Grk “also empowered me to the Gentiles.”

[2:1]  ⁵⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:7]  ⁵⁸ tn The participle ἰδόντες (idontes) has been taken temporally to retain the structure of the passage. Many modern translations, because of the length of the sentence here, translate this participle as a finite verb and break the Greek sentences into several English sentences (NIV, for example, begins new sentences at the beginning of both vv. 8 and 9).

[2:7]  ⁵⁹ tn Grk “to the uncircumcision,” that is, to the Gentiles.

[2:7]  ⁶⁰ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[2:2]  ⁶¹ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ⁶² tn Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a.δ, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ. can mean simply because of, as a result of, on the basis of…κ. ἀποκάλυψιν Gal 2:2.”

[2:2]  ⁶³ tn Or “set before them.”

[2:2]  ⁶⁴ tn Grk “Gentiles, but only privately…to make sure.” Because of the length and complexity of the Greek sentence, a new sentence was started with “But” and the words “I did so,” an implied repetition from the previous clause, were supplied to make a complete English sentence.

[2:2]  ⁶⁵ tn L&N 87.42 has “important persons, influential persons, prominent persons” for οἱ δοκοῦντες and translates this phrase in Gal 2:2 as “in a private meeting with the prominent persons.” The “prominent people” referred to here are the leaders of the Jerusalem church.

[2:2]  ⁶⁶ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[1:11]  ⁶⁷ tc ‡ The conjunction δέ (de) is found in Ì⁴⁶ א*^,2 A D¹ Ψ 1739 1881 Ï sy bo, while γάρ (gar) is the conjunction of choice in א¹ B D*^,c F G 33 pc lat sa. There are thus good representatives on each side. Scribes generally tended to prefer γάρ in such instances, most likely because it was more forceful and explicit. γάρ is thus seen as a motivated reading. For this reason, δέ is preferred.

[1:11]  ⁶⁸ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:11]  ⁶⁹ tn Grk “is not according to man.”

[1:1]  ⁷⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁷¹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ⁷² tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ⁷³ tn Grk “before eternal ages.”

[1:3]  ⁷⁴ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.