Acts 18:4

18:4 He addressed ¹  both Jews and Greeks in the synagogue ²  every Sabbath, attempting to persuade ³  them.

Acts 20:20-21

20:20 You know that I did not hold back from proclaiming ⁴  to you anything that would be helpful, ⁵  and from teaching you publicly ⁶  and from house to house, 20:21 testifying ⁷  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ⁸ 

Romans 1:16

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ⁹ 

Romans 10:12

10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him.

Romans 10:1

10:1 Brothers and sisters, ¹⁰  my heart’s desire and prayer to God on behalf of my fellow Israelites ¹¹  is for their salvation.

Colossians 1:22-24

1:22 but now he has reconciled you ¹²  by his physical body through death to present you holy, without blemish, and blameless before him – 1:23 if indeed you remain in the faith, established and firm, ¹³  without shifting ¹⁴  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.

Galatians 3:28

3:28 There is neither Jew nor Greek, there is neither slave ¹⁵  nor free, there is neither male nor female ¹⁶  – for all of you are one in Christ Jesus.

Colossians 3:11

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ¹⁷  or free, but Christ is all and in all.

[18:4]  ¹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:4]  ² sn See the note on synagogue in 6:9.

[18:4]  ³ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.

[20:20]  ⁴ tn Or “declaring.”

[20:20]  ⁵ tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ⁶ tn Or “openly.”

[20:21]  ⁷ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ⁸ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[1:16]  ⁹ sn Here the Greek refers to anyone who is not Jewish.

[10:1]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ¹¹ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[1:22]  ¹² tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:23]  ¹³ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ¹⁴ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[3:28]  ¹⁵ tn See the note on the word “slave” in 1:10.

[3:28]  ¹⁶ tn Grk “male and female.”

[3:11]  ¹⁷ tn See the note on “fellow slave” in 1:7.