Acts 9:11

9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ¹  and at Judas’ house look for a man from Tarsus named Saul. For he is praying,

Acts 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ²  to carry my name before Gentiles and kings and the people of Israel. ³ 

Acts 22:16

22:16 And now what are you waiting for? ⁴  Get up, ⁵  be baptized, and have your sins washed away, ⁶  calling on his name.’ ⁷ 

Psalms 86:5

86:5 Certainly ⁸  O Lord, you are kind ⁹  and forgiving,

and show great faithfulness to all who cry out to you.

Joel 2:32

2:32 It will so happen that

everyone who calls on the name of the Lord will be delivered. ¹⁰ 

For on Mount Zion and in Jerusalem ¹¹  there will be those who survive, ¹² 

just as the Lord has promised;

the remnant ¹³  will be those whom the Lord will call. ¹⁴ 

Matthew 28:19

28:19 Therefore go ¹⁵  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ¹⁶ 

Romans 10:12-13

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. 10:13 For everyone who calls on the name of the Lord will be saved. ¹⁷ 

Romans 10:1

10:1 Brothers and sisters, ¹⁸  my heart’s desire and prayer to God on behalf of my fellow Israelites ¹⁹  is for their salvation.

Colossians 1:2

1:2 to the saints, the faithful ²⁰  brothers and sisters ²¹  in Christ, at Colossae. Grace and peace to you ²²  from God our Father! ²³ 

Hebrews 4:16

4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help. ²⁴ 

[9:11]  ¹ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[9:15]  ² tn Or “tool.”

[9:15]  ³ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[22:16]  ⁴ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ⁵ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ⁶ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ⁷ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[86:5]  ⁸ tn Or “for.”

[86:5]  ⁹ tn Heb “good.”

[2:32]  ¹⁰ tn While a number of English versions render this as “saved” (e.g., NIV, NRSV, NLT), this can suggest a “spiritual” or “theological” salvation rather than the physical deliverance from the cataclysmic events of the day of the Lord described in the context.

[2:32]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:32]  ¹² tn Heb “deliverance”; or “escape.” The abstract noun “deliverance” or “escape” probably functions here as an example of antimeria, referring to those who experience deliverance or escape with their lives: “escaped remnant” or “surviving remnant” (Gen 32:8; 45:7; Judg 21:17; 2 Kgs 19:30, 31; Isa 4:2; 10:20; 15:9; 37:31, 32; Ezek 14:22; Obad 1:17; Ezra 9:8, 13-15; Neh 1:2; 1 Chr 4:43; 2 Chr 30:6).

[2:32]  ¹³ tn Heb “and among the remnant.”

[2:32]  ¹⁴ tn The participle used in the Hebrew text seems to indicate action in the imminent future.

[28:19]  ¹⁵ tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.

[28:19]  ¹⁶ tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.

[10:13]  ¹⁷ sn A quotation from Joel 2:32.

[10:1]  ¹⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ¹⁹ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[1:2]  ²⁰ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²² tn Or “Grace to you and peace.”

[1:2]  ²³ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[4:16]  ²⁴ tn Grk “for timely help.”