Acts 3:26

3:26 God raised up ¹  his servant and sent him first to you, to bless you by turning ²  each one of you from your iniquities.” ³ 

Acts 13:46

13:46 Both Paul and Barnabas replied courageously, ⁴  “It was necessary to speak the word of God ⁵  to you first. Since you reject it and do not consider yourselves worthy ⁶  of eternal life, we ⁷  are turning to the Gentiles. ⁸ 

Galatians 3:8

3:8 And the scripture, foreseeing that God would justify the Gentiles by faith, proclaimed the gospel to Abraham ahead of time, ⁹  saying, “All the nations ¹⁰  will be blessed in you.” ¹¹ 

Galatians 4:13

Personal Appeal of Paul

4:13 But you know it was because of a physical illness that I first proclaimed the gospel to you,

Galatians 4:1

4:1 Now I mean that the heir, as long as he is a minor, ¹²  is no different from a slave, though he is the owner ¹³  of everything.

Galatians 1:12

1:12 For I did not receive it or learn it from any human source; ¹⁴  instead I received it ¹⁵  by a revelation of Jesus Christ. ¹⁶ 

[3:26]  ¹ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ² sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ³ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[13:46]  ⁴ 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.

[13:46]  ⁵ 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.

[13:46]  ⁶ tn Or “and consider yourselves unworthy.”

[13:46]  ⁷ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ⁸ 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.

[3:8]  ⁹ tn For the Greek verb προευαγγελίζομαι (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.

[3:8]  ¹⁰ tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”

[3:8]  ¹¹ sn A quotation from Gen 12:3; 18:18.

[4:1]  ¹² tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.

[4:1]  ¹³ tn Grk “master” or “lord” (κύριος, kurios).

[1:12]  ¹⁴ tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ¹⁵ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ¹⁶ tn It is difficult to determine what kind of genitive ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou) is. If it is a subjective genitive, the meaning is “a revelation from Jesus Christ” but if objective genitive, it is “a revelation about Jesus Christ.” Most likely this is objective since the explanation in vv. 15-16 mentions God revealing the Son to Paul so that he might preach, although the idea of a direct revelation to Paul at some point cannot be ruled out.