Galatians 5:6

5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. ¹ 

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. ² 

Romans 2:9-10

2:9 There will be ³  affliction and distress on everyone ⁴  who does evil, on the Jew first and also the Greek, ⁵  2:10 but ⁶  glory and honor and peace for everyone who does good, for the Jew first and also the Greek.

Romans 3:29-30

3:29 Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too! 3:30 Since God is one, ⁷  he will justify the circumcised by faith and the uncircumcised through faith.

Romans 4:11-12

4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, ⁸  so that he would become ⁹  the father of all those who believe but have never been circumcised, ¹⁰  that they too could have righteousness credited to them. 4:12 And he is also the father of the circumcised, ¹¹  who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised. ¹² 

Romans 9:24

9:24 even us, whom he has called, not only from the Jews but also from the Gentiles?

Romans 10:12-15

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. ¹³ 

10:14 How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them ¹⁴ ? 10:15 And how are they to preach unless they are sent? As it is written, “How timely ¹⁵  is the arrival ¹⁶  of those who proclaim the good news.” 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 1:19

1:19 For God ²⁰  was pleased to have all his ²¹  fullness dwell ²²  in the Son ²³ 

Colossians 1:1

Salutation

1:1 From Paul, ²⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ²⁵ 

Ephesians 3:5-10

3:5 Now this secret ²⁶  was not disclosed to people ²⁷  in former ²⁸  generations as it has now been revealed to his holy apostles and prophets by ²⁹  the Spirit, 3:6 namely, that through the gospel ³⁰  the Gentiles are fellow heirs, fellow members ³¹  of the body, and fellow partakers of the promise in Christ Jesus. 3:7 I became a servant of this gospel ³²  according to the gift of God’s grace that was given to me by ³³  the exercise of his power. ³⁴  3:8 To me – less than the least of all the saints ³⁵  – this grace was given, ³⁶  to proclaim to the Gentiles the unfathomable riches of Christ 3:9 and to enlighten ³⁷  everyone about God’s secret plan ³⁸  – a secret that has been hidden for ages ³⁹  in God ⁴⁰  who has created all things. 3:10 The purpose of this enlightenment is that ⁴¹  through the church the multifaceted wisdom ⁴²  of God should now be disclosed to the rulers and the authorities in the heavenly realms.

Colossians 3:11

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ⁴³  or free, but Christ is all and in all.

[5:6]  ¹ tn Grk “but faith working through love.”

[1:16]  ² sn Here the Greek refers to anyone who is not Jewish.

[2:9]  ³ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ⁴ tn Grk “every soul of man.”

[2:9]  ⁵ sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.

[2:10]  ⁴ tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.

[3:30]  ⁵ tn Grk “but if indeed God is one.”

[4:11]  ⁶ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ⁷ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ⁸ tn Grk “through uncircumcision.”

[4:12]  ⁷ tn Grk “the father of circumcision.”

[4:12]  ⁸ tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”

[10:13]  ⁸ sn A quotation from Joel 2:32.

[10:14]  ⁹ tn Grk “preaching”; the words “to them” are supplied for clarification.

[10:15]  ¹⁰ 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]  ¹¹ tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

[10:15]  ¹² sn A quotation from Isa 52:7; Nah 1:15.

[10:1]  ¹¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ¹² tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[1:19]  ¹² tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ¹³ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ¹⁴ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ¹⁵ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:1]  ¹³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:13]  ¹⁴ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[3:5]  ¹⁵ tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.

[3:5]  ¹⁶ tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

[3:5]  ¹⁷ tn Grk “other.”

[3:5]  ¹⁸ tn Or “in.”

[3:6]  ¹⁶ sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.

[3:6]  ¹⁷ tn Grk “and fellow members.”

[3:7]  ¹⁷ tn Grk “of which I was made a minister,” “of which I became a servant.”

[3:7]  ¹⁸ tn Grk “according to.”

[3:7]  ¹⁹ sn On the exercise of his power see 1:19-20.

[3:8]  ¹⁸ sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.

[3:8]  ¹⁹ sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).

[3:9]  ¹⁹ tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.

[3:9]  ²⁰ tn Grk “what is the plan of the divine secret.” Earlier the author had used οἰκονομία (oikonomia; here “plan”) to refer to his own “stewardship” (v. 2). But now he is speaking about the content of this secret, not his own activity in relation to it.

[3:9]  ²¹ tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.

[3:9]  ²² tn Or “by God.” It is possible that ἐν (en) plus the dative here indicates agency, that is, that God has performed the action of hiding the secret. However, this usage of the preposition ἐν is quite rare in the NT, and even though here it does follow a perfect passive verb as in the Classical idiom, it is more likely that a different nuance is intended.

[3:10]  ²⁰ tn Grk “that.” Verse 10 is a subordinate clause to the verb “enlighten” in v. 9.

[3:10]  ²¹ tn Or “manifold wisdom,” “wisdom in its rich variety.”

[3:11]  ²¹ tn See the note on “fellow slave” in 1:7.