Ezekiel 16:46

16:46 Your older sister was Samaria, who lived north ¹  of you with her daughters, and your younger sister, who lived south ²  of you, was Sodom ³  with her daughters.

Ezekiel 16:55-56

16:55 As for your sisters, Sodom and her daughters will be restored to their former status, Samaria and her daughters will be restored to their former status, and you and your daughters will be restored to your former status. 16:56 In your days of majesty, ⁴  was not Sodom your sister a byword in your mouth,

Ezekiel 16:61

16:61 Then you will remember your conduct, and be ashamed when you receive your older and younger sisters. I will give them to you as daughters, but not on account of my covenant with you.

Ezekiel 23:33

23:33 You will be overcome by ⁵  drunkenness and sorrow. The cup of your sister Samaria is a cup of horror and desolation.

John 10:16

10:16 I have ⁶  other sheep that do not come from ⁷  this sheepfold. ⁸  I must bring them too, and they will listen to my voice, ⁹  so that ¹⁰  there will be one flock and ¹¹  one shepherd.

Acts 15:14-17

15:14 Simeon ¹²  has explained ¹³  how God first concerned himself ¹⁴  to select ¹⁵  from among the Gentiles ¹⁶  a people for his name. 15:15 The ¹⁷  words of the prophets agree ¹⁸  with this, as it is written,

15:16 ‘After this ¹⁹  I ²⁰  will return,

and I will rebuild the fallen tent ²¹  of David;

I will rebuild its ruins and restore ²²  it,

15:17 so that the rest of humanity ²³  may seek the Lord,

namely, ²⁴  all the Gentiles ²⁵  I have called to be my own,’ ²⁶  says the Lord, ²⁷  who makes these things

Romans 15:9-12

15:9 and thus the Gentiles glorify God for his mercy. ²⁸  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ²⁹  15:10 And again it says: “Rejoice, O Gentiles, with his people.” ³⁰  15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ³¹  15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ³² 

[16:46]  ¹ tn Heb “left.”

[16:46]  ² tn Heb “right.”

[16:46]  ³ sn Sodom was the epitome of evil (Deut 29:23; 32:32; Isa 1:9-10; 3:9; Jer 23:14; Lam 4:6; Matt 10:15; 11:23-24; Jude 7).

[16:56]  ⁴ tn Or “pride.”

[23:33]  ⁵ tn Heb “filled with.”

[10:16]  ⁶ tn Grk “And I have.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:16]  ⁷ tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ⁸ sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.

[10:16]  ⁹ tn Grk “they will hear my voice.”

[10:16]  ¹⁰ tn Grk “voice, and.”

[10:16]  ¹¹ tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.

[15:14]  ¹² sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ¹³ tn Or “reported,” “described.”

[15:14]  ¹⁴ tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

[15:14]  ¹⁵ tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

[15:14]  ¹⁶ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:15]  ¹⁷ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[15:15]  ¹⁸ sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).

[15:16]  ¹⁹ tn Grk “After these things.”

[15:16]  ²⁰ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ²¹ tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16]  ²² tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[15:17]  ²³ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ²⁴ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ²⁵ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  ²⁶ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ²⁷ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[15:9]  ²⁸ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ²⁹ sn A quotation from Ps 18:49.

[15:10]  ³⁰ sn A quotation from Deut 32:43.

[15:11]  ³¹ sn A quotation from Ps 117:1.

[15:12]  ³² sn A quotation from Isa 11:10.