John 10:16

10:16 I have ¹  other sheep that do not come from ²  this sheepfold. ³  I must bring them too, and they will listen to my voice, ⁴  so that ⁵  there will be one flock and ⁶  one shepherd.

Romans 3:29

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!

Ephesians 2:14-17

2:14 For he is our peace, the one who made both groups into one ⁷  and who destroyed the middle wall of partition, the hostility, 2:15 when he nullified ⁸  in his flesh the law of commandments in decrees. He did this to create in himself one new man ⁹  out of two, ¹⁰  thus making peace, 2:16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed. ¹¹  2:17 And he came and preached peace to you who were far off and peace to those who were near,

[10:16]  ¹ 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]  ² tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ³ 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]  ⁴ tn Grk “they will hear my voice.”

[10:16]  ⁵ tn Grk “voice, and.”

[10:16]  ⁶ 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.

[2:14]  ⁷ tn Grk “who made the both one.”

[2:15]  ⁸ tn Or “rendered inoperative.” This is a difficult text to translate because it is not easy to find an English term which communicates well the essence of the author’s meaning, especially since legal terminology is involved. Many other translations use the term “abolish” (so NRSV, NASB, NIV), but this term implies complete destruction which is not the author’s meaning here. The verb καταργέω (katargew) can readily have the meaning “to cause someth. to lose its power or effectiveness” (BDAG 525 s.v. 2, where this passage is listed), and this meaning fits quite naturally here within the author’s legal mindset. A proper English term which communicates this well is “nullify” since this word carries the denotation of “making something legally null and void.” This is not, however, a common English word. An alternate term like “rendered inoperative [or ineffective]” is also accurate but fairly inelegant. For this reason, the translation retains the term “nullify”; it is the best choice of the available options, despite its problems.

[2:15]  ⁹ tn In this context the author is not referring to a new individual, but instead to a new corporate entity united in Christ (cf. BDAG 497 s.v. καινός 3.b: “All the Christians together appear as κ. ἄνθρωπος Eph 2:15”). This is clear from the comparison made between the Gentiles and Israel in the immediately preceding verses and the assertion in v. 14 that Christ “made both groups into one.” This is a different metaphor than the “new man” of Eph 4:24; in that passage the “new man” refers to the new life a believer has through a relationship to Christ.

[2:15]  ¹⁰ tn Grk “in order to create the two into one new man.” Eph 2:14-16 is one sentence in Greek. A new sentence was started here in the translation for clarity since contemporary English is less tolerant of extended sentences.

[2:16]  ¹¹ tn Grk “by killing the hostility in himself.”