Isaiah 32:15-16

32:15 This desolation will continue until new life is poured out on us from heaven. ¹ 

Then the desert will become an orchard

and the orchard will be considered a forest. ² 

32:16 Justice will settle down in the desert

and fairness will live in the orchard. ³ 

Isaiah 49:6

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ⁴  of Israel? ⁵ 

I will make you a light to the nations, ⁶ 

so you can bring ⁷  my deliverance to the remote regions of the earth.”

Isaiah 60:2-3

60:2 For, look, darkness covers the earth

and deep darkness covers ⁸  the nations,

but the Lord shines on you;

his splendor ⁹  appears over you.

60:3 Nations come to your light,

kings to your bright light.

Isaiah 62:2

62:2 Nations will see your vindication,

and all kings your splendor.

You will be called by a new name

that the Lord himself will give you. ¹⁰ 

Jeremiah 16:19

16:19 Then I said, ¹¹ 

“Lord, you give me strength and protect me.

You are the one I can run to for safety when I am in trouble. ¹² 

Nations from all over the earth

will come to you and say,

‘Our ancestors had nothing but false gods –

worthless idols that could not help them at all. ¹³ 

Luke 2:31-32

2:31 that you have prepared in the presence of all peoples: ¹⁴ 

2:32 a light, ¹⁵ 

for revelation to the Gentiles,

and for glory ¹⁶  to your people Israel.”

Acts 11:18

11:18 When they heard this, ¹⁷  they ceased their objections ¹⁸  and praised ¹⁹  God, saying, “So then, God has granted the repentance ²⁰  that leads to life even to the Gentiles.” ²¹ 

Acts 13:46-48

13:46 Both Paul and Barnabas replied courageously, ²²  “It was necessary to speak the word of God ²³  to you first. Since you reject it and do not consider yourselves worthy ²⁴  of eternal life, we ²⁵  are turning to the Gentiles. ²⁶  13:47 For this ²⁷  is what the Lord has commanded us: ‘I have appointed ²⁸  you to be a light ²⁹  for the Gentiles, to bring salvation ³⁰  to the ends of the earth.’” ³¹  13:48 When the Gentiles heard this, they began to rejoice ³²  and praise ³³  the word of the Lord, and all who had been appointed for eternal life ³⁴  believed.

Acts 14:27

14:27 When they arrived and gathered the church together, they reported ³⁵  all the things God ³⁶  had done with them, and that he had opened a door ³⁷  of faith for the Gentiles.

Acts 26:17-18

26:17 I will rescue ³⁸  you from your own people ³⁹  and from the Gentiles, to whom ⁴⁰  I am sending you 26:18 to open their eyes so that they turn ⁴¹  from darkness to light and from the power ⁴²  of Satan to God, so that they may receive forgiveness of sins and a share ⁴³  among those who are sanctified by faith in me.’

Romans 15:9-12

15:9 and thus the Gentiles glorify God for his mercy. ⁴⁴  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ⁴⁵  15:10 And again it says: “Rejoice, O Gentiles, with his people.” ⁴⁶  15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ⁴⁷  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.” ⁴⁸ 

Ephesians 2:11-13

New Life Corporately

2:11 Therefore remember that formerly you, the Gentiles in the flesh – who are called “uncircumcision” by the so-called “circumcision” that is performed on the body ⁴⁹  by human hands – 2:12 that you were at that time without the Messiah, ⁵⁰  alienated from the citizenship of Israel and strangers to the covenants of promise, ⁵¹  having no hope and without God in the world. 2:13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. ⁵² 

Ephesians 3:5-8

3:5 Now this secret ⁵³  was not disclosed to people ⁵⁴  in former ⁵⁵  generations as it has now been revealed to his holy apostles and prophets by ⁵⁶  the Spirit, 3:6 namely, that through the gospel ⁵⁷  the Gentiles are fellow heirs, fellow members ⁵⁸  of the body, and fellow partakers of the promise in Christ Jesus. 3:7 I became a servant of this gospel ⁵⁹  according to the gift of God’s grace that was given to me by ⁶⁰  the exercise of his power. ⁶¹  3:8 To me – less than the least of all the saints ⁶²  – this grace was given, ⁶³  to proclaim to the Gentiles the unfathomable riches of Christ

[32:15]  ¹ tn Heb “until a spirit is emptied out on us from on high.” The words “this desolation will continue” are supplied in the translation for clarification and stylistic purposes. The verb עָרָה (’arah), used here in the Niphal, normally means “lay bare, expose.” The term רוּחַ (ruakh, “spirit”) is often understood here as a reference to the divine spirit (cf. 44:3 and NASB, NIV, CEV, NLT), but it appears here without an article (cf. NRSV “a spirit”), pronominal suffix, or a genitive (such as “of the Lord”). The translation assumes that it carries an impersonal nuance “vivacity, vigor” in this context.

[32:15]  ² sn The same statement appears in 29:17b, where, in conjunction with the preceding line, it appears to picture a reversal. Here it seems to depict supernatural growth. The desert will blossom into an orchard, and the trees of the orchard will multiply and grow tall, becoming a forest.

[32:16]  ³ sn This new era of divine blessing will also include a moral/ethical transformation, as justice and fairness fill the land and replace the social injustice so prevalent in Isaiah’s time.

[49:6]  ⁴ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ⁵ sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ⁶ tn See the note at 42:6.

[49:6]  ⁷ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[60:2]  ⁸ tn The verb “covers” is understood by ellipsis (note the preceding line).

[60:2]  ⁹ tn Or “glory” (so most English versions); TEV “the brightness of his presence.”

[62:2]  ¹⁰ tn Heb “which the mouth of the Lord will designate.”

[16:19]  ¹¹ tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift from God, who has been speaking to Jeremiah, to Jeremiah, who here addresses God.

[16:19]  ¹² tn Heb “O Lord, my strength and my fortress, my refuge in the day of trouble. The literal which piles up attributes is of course more forceful than the predications. However, piling up poetic metaphors like this adds to the length of the English sentence and risks lack of understanding on the part of some readers. Some rhetorical force has been sacrificed for the sake of clarity.

[16:19]  ¹³ tn Once again the translation has sacrificed some of the rhetorical force for the sake of clarity and English style: Heb “Only falsehood did our ancestors possess, vanity and [things in which?] there was no one profiting in them.”

[2:31]  ¹⁴ sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).

[2:32]  ¹⁵ tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.

[2:32]  ¹⁶ sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.

[11:18]  ¹⁷ tn Grk “these things.”

[11:18]  ¹⁸ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ¹⁹ tn Or “glorified.”

[11:18]  ²⁰ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ²¹ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[13:46]  ²² tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ²³ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ²⁴ tn Or “and consider yourselves unworthy.”

[13:46]  ²⁵ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ²⁶ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[13:47]  ²⁷ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ²⁸ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ²⁹ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ³⁰ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ³¹ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[13:48]  ³² tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ³³ tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ³⁴ sn Note the contrast to v. 46 in regard to eternal life.

[14:27]  ³⁵ tn Or “announced.”

[14:27]  ³⁶ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ³⁷ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[26:17]  ³⁸ tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.

[26:17]  ³⁹ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ⁴⁰ tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[26:18]  ⁴¹ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ⁴² tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ⁴³ tn Or “and an inheritance.”

[15:9]  ⁴⁴ 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]  ⁴⁵ sn A quotation from Ps 18:49.

[15:10]  ⁴⁶ sn A quotation from Deut 32:43.

[15:11]  ⁴⁷ sn A quotation from Ps 117:1.

[15:12]  ⁴⁸ sn A quotation from Isa 11:10.

[2:11]  ⁴⁹ tn Grk “in the flesh.”

[2:12]  ⁵⁰ tn Or “without Christ.” Both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Because the context refers to ancient Israel’s messianic expectation, “Messiah” was employed in the translation at this point rather than “Christ.”

[2:12]  ⁵¹ tn Or “covenants of the promise.”

[2:13]  ⁵² tn Or “have come near in the blood of Christ.”

[3:5]  ⁵³ tn Grk “which.” Verse 5 is technically a relative clause, subordinate to the thought of v. 4.

[3:5]  ⁵⁴ tn Grk “the sons of men” (a Semitic idiom referring to human beings, hence, “people”).

[3:5]  ⁵⁵ tn Grk “other.”

[3:5]  ⁵⁶ tn Or “in.”

[3:6]  ⁵⁷ 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]  ⁵⁸ tn Grk “and fellow members.”

[3:7]  ⁵⁹ tn Grk “of which I was made a minister,” “of which I became a servant.”

[3:7]  ⁶⁰ tn Grk “according to.”

[3:7]  ⁶¹ sn On the exercise of his power see 1:19-20.

[3:8]  ⁶² 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]  ⁶³ 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).