Acts 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ¹  to carry my name before Gentiles and kings and the people of Israel. ² 

Acts 13:2

13:2 While they were serving ³  the Lord and fasting, the Holy Spirit said, “Set apart ⁴  for me Barnabas and Saul for the work to which I have called them.”

Acts 13:46-47

13:46 Both Paul and Barnabas replied courageously, ⁵  “It was necessary to speak the word of God ⁶  to you first. Since you reject it and do not consider yourselves worthy ⁷  of eternal life, we ⁸  are turning to the Gentiles. ⁹  13:47 For this ¹⁰  is what the Lord has commanded us: ‘I have appointed ¹¹  you to be a light ¹²  for the Gentiles, to bring salvation ¹³  to the ends of the earth.’” ¹⁴ 

Acts 18:6

18:6 When they opposed him ¹⁵  and reviled him, ¹⁶  he protested by shaking out his clothes ¹⁷  and said to them, “Your blood ¹⁸  be on your own heads! I am guiltless! ¹⁹  From now on I will go to the Gentiles!”

Acts 26:17-18

26:17 I will rescue ²⁰  you from your own people ²¹  and from the Gentiles, to whom ²²  I am sending you 26:18 to open their eyes so that they turn ²³  from darkness to light and from the power ²⁴  of Satan to God, so that they may receive forgiveness of sins and a share ²⁵  among those who are sanctified by faith in me.’

Romans 1:5

1:5 Through him ²⁶  we have received grace and our apostleship ²⁷  to bring about the obedience ²⁸  of faith ²⁹  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 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ³⁰  the gospel of God ³¹  like a priest, so that the Gentiles may become an acceptable offering, ³²  sanctified by the Holy Spirit.

Romans 16:26

16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith –

Galatians 1:15-16

1:15 But when the one ³³  who set me apart from birth ³⁴  and called me by his grace was pleased 1:16 to reveal his Son in ³⁵  me so that I could preach him ³⁶  among the Gentiles, I did not go to ask advice from ³⁷  any human being, ³⁸ 

Galatians 2:7-8

2:7 On the contrary, when they saw ³⁹  that I was entrusted with the gospel to the uncircumcised ⁴⁰  just as Peter was to the circumcised ⁴¹  2:8 (for he who empowered ⁴²  Peter for his apostleship ⁴³  to the circumcised ⁴⁴  also empowered me for my apostleship to the Gentiles) ⁴⁵ 

Ephesians 3:6-8

3:6 namely, that through the gospel ⁴⁶  the Gentiles are fellow heirs, fellow members ⁴⁷  of the body, and fellow partakers of the promise in Christ Jesus. 3:7 I became a servant of this gospel ⁴⁸  according to the gift of God’s grace that was given to me by ⁴⁹  the exercise of his power. ⁵⁰  3:8 To me – less than the least of all the saints ⁵¹  – this grace was given, ⁵²  to proclaim to the Gentiles the unfathomable riches of Christ

Ephesians 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ⁵³  for the sake of you Gentiles –

Ephesians 2:7

2:7 to demonstrate in the coming ages ⁵⁴  the surpassing wealth of his grace in kindness toward ⁵⁵  us in Christ Jesus.

Ephesians 2:2

2:2 in which ⁵⁶  you formerly lived ⁵⁷  according to this world’s present path, ⁵⁸  according to the ruler of the kingdom ⁵⁹  of the air, the ruler of ⁶⁰  the spirit ⁶¹  that is now energizing ⁶²  the sons of disobedience, ⁶³ 

Ephesians 1:11

1:11 In Christ ⁶⁴  we too have been claimed as God’s own possession, ⁶⁵  since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will

[9:15]  ¹ tn Or “tool.”

[9:15]  ² tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[13:2]  ³ 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]  ⁴ tn Or “Appoint.”

[13:46]  ⁵ 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]  ⁶ 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]  ⁷ tn Or “and consider yourselves unworthy.”

[13:46]  ⁸ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ⁹ 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.

[13:47]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ¹⁴ 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.)

[18:6]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[26:17]  ²⁰ tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.

[26:17]  ²¹ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ²² tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[26:18]  ²³ 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]  ²⁴ 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]  ²⁵ tn Or “and an inheritance.”

[1:5]  ²⁶ tn Grk “through whom.”

[1:5]  ²⁷ 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]  ²⁸ tn Grk “and apostleship for obedience.”

[1:5]  ²⁹ 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.

[15:16]  ³⁰ tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

[15:16]  ³¹ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or 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.

[15:16]  ³² tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”

[1:15]  ³³ 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]  ³⁴ tn Grk “from my mother’s womb.”

[1:16]  ³⁵ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ³⁶ tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ³⁷ 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]  ³⁸ tn Grk “from flesh and blood.”

[2:7]  ³⁹ 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]  ⁴⁰ tn Grk “to the uncircumcision,” that is, to the Gentiles.

[2:7]  ⁴¹ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[2:8]  ⁴² tn Or “worked through”; the same word is also used in relation to Paul later in this verse.

[2:8]  ⁴³ tn Or “his ministry as an apostle.”

[2:8]  ⁴⁴ tn Grk “to the circumcision,” i.e., the Jewish people.

[2:8]  ⁴⁵ tn Grk “also empowered me to the Gentiles.”

[3:6]  ⁴⁶ sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.

[3:6]  ⁴⁷ tn Grk “and fellow members.”

[3:7]  ⁴⁸ tn Grk “of which I was made a minister,” “of which I became a servant.”

[3:7]  ⁴⁹ tn Grk “according to.”

[3:7]  ⁵⁰ sn On the exercise of his power see 1:19-20.

[3:8]  ⁵¹ sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.

[3:8]  ⁵² sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).

[3:1]  ⁵³ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[2:7]  ⁵⁴ tn Or possibly “to the Aeons who are about to come.”

[2:7]  ⁵⁵ tn Or “upon.”

[2:2]  ⁵⁶ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ⁵⁷ tn Grk “walked.”

[2:2]  ⁵⁸ tn Or possibly “Aeon.”

[2:2]  ⁵⁹ tn Grk “domain, [place of] authority.”

[2:2]  ⁶⁰ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ⁶¹ sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2]  ⁶² tn Grk “working in.”

[2:2]  ⁶³ sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.

[1:11]  ⁶⁴ tn Grk “in whom,” as a continuation of the previous verse.

[1:11]  ⁶⁵ tn Grk “we were appointed by lot.” The notion of the verb κληρόω (klhrow) in the OT was to “appoint a portion by lot” (the more frequent cognate verb κληρονομέω [klhronomew] meant “obtain a portion by lot”). In the passive, as here, the idea is that “we were appointed [as a portion] by lot” (BDAG 548 s.v. κληρόω 1). The words “God’s own” have been supplied in the translation to clarify this sense of the verb. An alternative interpretation is that believers receive a portion as an inheritance: “In Christ we too have been appointed a portion of the inheritance.” See H. W. Hoehner, Ephesians, 226-27, for discussion on this interpretive issue.