Acts 22:21

22:21 Then ¹  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

Numbers 8:11-14

8:11 and Aaron is to offer ²  the Levites before the Lord as a wave offering from the Israelites, that they may do the work ³  of the Lord. 8:12 When ⁴  the Levites lay their hands on the heads of the bulls, offer ⁵  the one for a purification offering and the other for a whole burnt offering to the Lord, ⁶  to make atonement for the Levites. 8:13 You are to have the Levites stand before Aaron ⁷  and his sons, and then offer them as a wave offering to the Lord. 8:14 And so ⁸  you are to separate the Levites from among the Israelites, and the Levites will be mine.

Romans 1:1

Salutation

1:1 From Paul, ⁹  a slave ¹⁰  of Christ Jesus, ¹¹  called to be an apostle, ¹²  set apart for the gospel of God. ¹³ 

Romans 10:15

10:15 And how are they to preach unless they are sent? As it is written, “How timely ¹⁴  is the arrival ¹⁵  of those who proclaim the good news.” ¹⁶ 

Galatians 1:15

1:15 But when the one ¹⁷  who set me apart from birth ¹⁸  and called me by his grace was pleased

Galatians 2:8-9

2:8 (for he who empowered ¹⁹  Peter for his apostleship ²⁰  to the circumcised ²¹  also empowered me for my apostleship to the Gentiles) ²²  2:9 and when James, Cephas, ²³  and John, who had a reputation as ²⁴  pillars, ²⁵  recognized ²⁶  the grace that had been given to me, they gave to Barnabas and me ²⁷  the right hand of fellowship, agreeing ²⁸  that we would go to the Gentiles and they to the circumcised. ²⁹ 

Galatians 2:2

2:2 I went there ³⁰  because of ³¹  a revelation and presented ³²  to them the gospel that I preach among the Gentiles. But I did so ³³  only in a private meeting with the influential people, ³⁴  to make sure that I was not running – or had not run ³⁵  – in vain.

Galatians 2:2

2:2 I went there ³⁶  because of ³⁷  a revelation and presented ³⁸  to them the gospel that I preach among the Gentiles. But I did so ³⁹  only in a private meeting with the influential people, ⁴⁰  to make sure that I was not running – or had not run ⁴¹  – in vain.

[22:21]  ¹ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[8:11]  ² tn The Hebrew text actually has “wave the Levites as a wave offering.” The wave offering was part of the ritual of the peace offering and indicated the priest’s portion being presented to God in a lifted, waving motion for all to see. The Levites were going to be in the sanctuary to serve the Lord and assist the priests. It is unclear how Moses would have presented them as wave offerings, but the intent is that they would be living sacrifices, as Paul would later say in Rom 12:1 for all Christians.

[8:11]  ³ tn The construction emphasizes the spiritual service of the Levites, using the infinitive construct of עָבַד (’avad) followed by its cognate accusative.

[8:12]  ⁴ tn The clause begins with a vav (ו) on the noun “the Levites,” indicating a disjunctive clause. Here it is clearly a subordinate clause prior to the instruction for Moses, and so translated as a circumstantial clause of time.

[8:12]  ⁵ tn The imperative is from the verb “to do; to make,” but in the sentence it clearly means to sacrifice the animals.

[8:12]  ⁶ sn The “purification offering” cleansed the tabernacle from impurity, and the burnt offering atoned by nullifying and removing the effects of sin in the Levites.

[8:13]  ⁷ tc The Greek text adds the Lord here: “before the Lord, before Aaron.”

[8:14]  ⁸ tn The vav (ו) consecutive on the perfect tense not only carries the nuance of instruction forward to this clause, but also marks this clause out as a summary of what has taken place, i.e., by doing all this ritual Moses will have separated the Levites from the people for God’s own possession.

[1:1]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Grk “a called apostle.”

[1:1]  ¹³ 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.

[10:15]  ¹⁴ tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”

[10:15]  ¹⁵ tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

[10:15]  ¹⁶ sn A quotation from Isa 52:7; Nah 1:15.

[1:15]  ¹⁷ 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]  ¹⁸ tn Grk “from my mother’s womb.”

[2:8]  ¹⁹ tn Or “worked through”; the same word is also used in relation to Paul later in this verse.

[2:8]  ²⁰ tn Or “his ministry as an apostle.”

[2:8]  ²¹ tn Grk “to the circumcision,” i.e., the Jewish people.

[2:8]  ²² tn Grk “also empowered me to the Gentiles.”

[2:9]  ²³ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ²⁴ tn Or “who were influential as,” or “who were reputed to be.” See also the note on the word “influential” in 2:6.

[2:9]  ²⁵ sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ²⁶ tn The participle γνόντες (gnontes) has been taken temporally. It is structurally parallel to the participle translated “when they saw” in v. 7.

[2:9]  ²⁷ tn Grk “me and Barnabas.”

[2:9]  ²⁸ tn Grk “so,” with the ἵνα (Jina) indicating the result of the “pillars” extending the “right hand of fellowship,” but the translation “they gave…the right hand of fellowship so that we would go” could be misunderstood as purpose here. The implication of the scene is that an agreement, outlined at the end of v. 10, was reached between Paul and Barnabas on the one hand and the “pillars” of the Jerusalem church on the other.

[2:9]  ²⁹ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[2:2]  ³⁰ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ³¹ 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]  ³² tn Or “set before them.”

[2:2]  ³³ 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]  ³⁴ 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]  ³⁵ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[2:2]  ³⁶ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ³⁷ 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]  ³⁸ tn Or “set before them.”

[2:2]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.