Acts 16:15

16:15 After she and her household were baptized, she urged us, ¹  “If ²  you consider me to be a believer in the Lord, ³  come and stay in my house.” And she persuaded ⁴  us.

Acts 16:32

16:32 Then ⁵  they spoke the word of the Lord ⁶  to him, along with all those who were in his house.

Acts 2:39

2:39 For the promise ⁷  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”

Acts 18:8

18:8 Crispus, the president of the synagogue, ⁸  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ⁹  believed and were baptized.

Genesis 17:7

17:7 I will confirm ¹⁰  my covenant as a perpetual ¹¹  covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. ¹² 

Genesis 18:19

18:19 I have chosen him ¹³  so that he may command his children and his household after him to keep ¹⁴  the way of the Lord by doing ¹⁵  what is right and just. Then the Lord will give ¹⁶  to Abraham what he promised ¹⁷  him.”

Jeremiah 32:39

32:39 I will give them a single-minded purpose to live in a way that always shows respect for me. They will want to do that for ¹⁸  their own good and the good of the children who descend from them.

Romans 11:16

11:16 If the first portion ¹⁹  of the dough offered is holy, then the whole batch is holy, and if the root is holy, so too are the branches. ²⁰ 

Galatians 3:14

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ²¹  so that we could receive the promise of the Spirit by faith.

[16:15]  ¹ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ² tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ³ tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ⁴ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[16:32]  ⁵ tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ⁶ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[2:39]  ⁷ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[18:8]  ⁸ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ⁹ tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.

[17:7]  ¹⁰ tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).

[17:7]  ¹¹ tn Or “as an eternal.”

[17:7]  ¹² tn Heb “to be to you for God and to your descendants after you.”

[18:19]  ¹³ tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.

[18:19]  ¹⁴ tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).

[18:19]  ¹⁵ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ¹⁶ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ¹⁷ tn Heb “spoke to.”

[32:39]  ¹⁸ tn Heb “I will give to them one heart and one way to [= in order that they may] fear me all the days for good to them.” The phrase “one heart” refers both to unanimity of will and accord (cf. 1 Chr 12:38 [12:39 HT]; 2 Chr 30:12) and to singleness of purpose or intent (cf. Ezek 11:19 and see BDB 525 s.v. ֵלב 4 where reference is made to “inclinations, resolutions, and determinations of the will”). The phrase “one way” refers to one way of life or conduct (cf. BDB 203 s.v. דֶּרֶךְ 6.a where reference is made to moral action and character), a way of life that is further qualified by the goal of showing “fear, reverence, respect” for the Lord. The Hebrew sentence has been broken up to avoid a long complex sentence in English which is contrary to contemporary English style. However, an attempt has been made to preserve all the connections of the original.

[11:16]  ¹⁹ tn Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used.

[11:16]  ²⁰ sn Most interpreters see Paul as making use of a long-standing metaphor of the olive tree (the root…the branches) as a symbol for Israel. See, in this regard, Jer 11:16, 19. A. T. Hanson, Studies in Paul’s Technique and Theology, 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17-24 is a midrash on Jer 11:16-19.

[3:14]  ²¹ tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”