Matthew 24:31

24:31 And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven ¹  to the other.

Genesis 12:3

12:3 I will bless those who bless you, ² 

but the one who treats you lightly ³  I must curse,

and all the families of the earth will bless one another ⁴  by your name.”

Genesis 22:18

22:18 Because you have obeyed me, ⁵  all the nations of the earth will pronounce blessings on one another ⁶  using the name of your descendants.’”

Genesis 28:14

28:14 Your descendants will be like the dust of the earth, ⁷  and you will spread out ⁸  to the west, east, north, and south. All the families of the earth will pronounce blessings on one another ⁹  using your name and that of your descendants. ¹⁰ 

Genesis 49:10

49:10 The scepter will not depart from Judah,

nor the ruler’s staff from between his feet, ¹¹ 

until he comes to whom it belongs; ¹² 

the nations will obey him. ¹³ 

Psalms 22:27

22:27 Let all the people of the earth acknowledge the Lord and turn to him! ¹⁴ 

Let all the nations ¹⁵  worship you! ¹⁶ 

Psalms 98:3

98:3 He remains loyal and faithful to the family of Israel. ¹⁷ 

All the ends of the earth see our God deliver us. ¹⁸ 

Isaiah 2:2-3

2:2 In the future ¹⁹ 

the mountain of the Lord’s temple will endure ²⁰ 

as the most important of mountains,

and will be the most prominent of hills. ²¹ 

All the nations will stream to it,

2:3 many peoples will come and say,

“Come, let us go up to the Lord’s mountain,

to the temple of the God of Jacob,

so ²²  he can teach us his requirements, ²³ 

and ²⁴  we can follow his standards.” ²⁵ 

For Zion will be the center for moral instruction; ²⁶ 

the Lord will issue edicts from Jerusalem. ²⁷ 

Isaiah 11:10

Israel is Reclaimed and Reunited

11:10 At that time ²⁸  a root from Jesse ²⁹  will stand like a signal flag for the nations. Nations will look to him for guidance, ³⁰  and his residence will be majestic.

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 ³¹  of Israel? ³² 

I will make you a light to the nations, ³³ 

so you can bring ³⁴  my deliverance to the remote regions of the earth.”

Isaiah 52:10

52:10 The Lord reveals ³⁵  his royal power ³⁶ 

in the sight of all the nations;

the entire ³⁷  earth sees

our God deliver. ³⁸ 

Isaiah 60:1-6

Zion’s Future Splendor

60:1 “Arise! Shine! For your light arrives!

The splendor ³⁹  of the Lord shines on you!

60:2 For, look, darkness covers the earth

and deep darkness covers ⁴⁰  the nations,

but the Lord shines on you;

his splendor ⁴¹  appears over you.

60:3 Nations come to your light,

kings to your bright light.

60:4 Look all around you! ⁴² 

They all gather and come to you –

your sons come from far away

and your daughters are escorted by guardians.

60:5 Then you will look and smile, ⁴³ 

you will be excited and your heart will swell with pride. ⁴⁴ 

For the riches of distant lands ⁴⁵  will belong to you

and the wealth of nations will come to you.

60:6 Camel caravans will cover your roads, ⁴⁶ 

young camels from Midian and Ephah.

All the merchants of Sheba ⁴⁷  will come,

bringing gold and incense

and singing praises to the Lord. ⁴⁸ 

Jeremiah 16:19

16:19 Then I said, ⁴⁹ 

“Lord, you give me strength and protect me.

You are the one I can run to for safety when I am in trouble. ⁵⁰ 

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. ⁵¹ 

Daniel 2:44

2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever.

Micah 4:1-2

Better Days Ahead for Jerusalem

4:1 In the future ⁵²  the Lord’s Temple Mount will be the most important mountain of all; ⁵³ 

it will be more prominent than other hills. ⁵⁴ 

People will stream to it.

4:2 Many nations will come, saying,

“Come on! Let’s go up to the Lord’s mountain,

to the temple ⁵⁵  of Jacob’s God,

so he can teach us his commands ⁵⁶ 

and we can live by his laws.” ⁵⁷ 

For Zion will be the source of instruction;

the Lord’s teachings will proceed from Jerusalem. ⁵⁸ 

Zechariah 8:20-23

8:20 The Lord who rules over all says, ‘It will someday come to pass that people – residents of many cities – will come. 8:21 The inhabitants of one will go to another and say, “Let’s go up at once to ask the favor of the Lord, to seek the Lord who rules over all. Indeed, I’ll go with you.”’ 8:22 Many peoples and powerful nations will come to Jerusalem to seek the Lord who rules over all and to ask his favor. 8:23 The Lord who rules over all says, ‘In those days ten people from all languages and nations will grasp hold of – indeed, grab – the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’” ⁵⁹ 

Malachi 1:11

1:11 For from the east to the west my name will be great among the nations. Incense and pure offerings will be offered in my name everywhere, for my name will be great among the nations,” ⁶⁰  says the Lord who rules over all.

Luke 13:29

13:29 Then ⁶¹  people ⁶²  will come from east and west, and from north and south, and take their places at the banquet table ⁶³  in the kingdom of God. ⁶⁴ 

Luke 14:23-24

14:23 So ⁶⁵  the master said to his ⁶⁶  slave, ‘Go out to the highways ⁶⁷  and country roads ⁶⁸  and urge ⁶⁹  people ⁷⁰  to come in, so that my house will be filled. ⁷¹  14:24 For I tell you, not one of those individuals ⁷²  who were invited ⁷³  will taste my banquet!’” ⁷⁴ 

Acts 10:45

10:45 The ⁷⁵  circumcised believers ⁷⁶  who had accompanied Peter were greatly astonished ⁷⁷  that ⁷⁸  the gift of the Holy Spirit ⁷⁹  had been poured out ⁸⁰  even on the Gentiles,

Acts 11:18

11:18 When they heard this, ⁸¹  they ceased their objections ⁸²  and praised ⁸³  God, saying, “So then, God has granted the repentance ⁸⁴  that leads to life even to the Gentiles.” ⁸⁵ 

Acts 14:27

14:27 When they arrived and gathered the church together, they reported ⁸⁶  all the things God ⁸⁷  had done with them, and that he had opened a door ⁸⁸  of faith for the Gentiles.

Romans 15:9-13

15:9 and thus the Gentiles glorify God for his mercy. ⁸⁹  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ⁹⁰  15:10 And again it says: “Rejoice, O Gentiles, with his people.” ⁹¹  15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ⁹²  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.” ⁹³  15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ⁹⁴  so that you may abound in hope by the power of the Holy Spirit.

Galatians 3:28-29

3:28 There is neither Jew nor Greek, there is neither slave ⁹⁵  nor free, there is neither male nor female ⁹⁶  – for all of you are one in Christ Jesus. 3:29 And if you belong to Christ, then you are Abraham’s descendants, ⁹⁷  heirs according to the promise.

Ephesians 2:11-14

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 ⁹⁸  by human hands – 2:12 that you were at that time without the Messiah, ⁹⁹  alienated from the citizenship of Israel and strangers to the covenants of promise, ¹⁰⁰  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. ¹⁰¹  2:14 For he is our peace, the one who made both groups into one ¹⁰²  and who destroyed the middle wall of partition, the hostility,

Ephesians 3:6

3:6 namely, that through the gospel ¹⁰³  the Gentiles are fellow heirs, fellow members ¹⁰⁴  of the body, and fellow partakers of the promise in Christ Jesus.

Colossians 3:11

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ¹⁰⁵  or free, but Christ is all and in all.

Revelation 7:6

7:6 from the tribe of Asher, twelve thousand,

from the tribe of Naphtali, twelve thousand,

from the tribe of Manasseh, twelve thousand,

[24:31]  ¹ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[12:3]  ² tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the Lord binds himself to Abram by covenant, those who enrich Abram in any way share in the blessings.

[12:3]  ³ tn In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (mÿqallelkha) is now singular and not plural. All the versions and a few Masoretic mss read the plural. But if it had been plural, there would be no reason to change it to the singular and alter the parallelism. On the other hand, if it was indeed singular, it is easy to see why the versions would change it to match the first participle. The MT preserves the original reading: “the one who treats you lightly.” The point would be a contrast with the lavish way that God desires to bless many. The second change is in the vocabulary. The English usually says, “I will curse those who curse you.” But there are two different words for curse here. The first is קָלַל (qalal), which means “to be light” in the Qal, and in the Piel “to treat lightly, to treat with contempt, to curse.” The second verb is אָרַר (’arar), which means “to banish, to remove from the blessing.” The point is simple: Whoever treats Abram and the covenant with contempt as worthless God will banish from the blessing. It is important also to note that the verb is not a cohortative, but a simple imperfect. Since God is binding himself to Abram, this would then be an obligatory imperfect: “but the one who treats you with contempt I must curse.”

[12:3]  ⁴ tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings on”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[22:18]  ⁵ tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.

[22:18]  ⁶ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[28:14]  ⁷ tn This is the same Hebrew word translated “ground” in the preceding verse.

[28:14]  ⁸ tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.

[28:14]  ⁹ tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless (i.e., pronounce blessings upon) themselves/one another.” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[28:14]  ¹⁰ tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”

[49:10]  ¹¹ tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.

[49:10]  ¹² tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.

[49:10]  ¹³ tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.

[22:27]  ¹⁴ tn Heb “may all the ends of the earth remember and turn to the Lord.” The prefixed verbal forms in v. 27 are understood as jussives (cf. NEB). Another option (cf. NIV, NRSV) is to take the forms as imperfects and translate, “all the people of the earth will acknowledge and turn…and worship.” See vv. 29-32.

[22:27]  ¹⁵ tn Heb “families of the nations.”

[22:27]  ¹⁶ tn Heb “before you.”

[98:3]  ¹⁷ tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”

[98:3]  ¹⁸ tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).

[2:2]  ¹⁹ tn Heb “in the end of the days.” This phrase may refer generally to the future, or more technically to the final period of history. See BDB 31 s.v. ַאחֲרִית. The verse begins with a verb that functions as a “discourse particle” and is not translated. In numerous places throughout the OT, the “to be” verb with a prefixed conjunction (וְהָיָה [vÿhayah] and וַיְהִי [vayÿhi]) occurs in this fashion to introduce a circumstantial clause and does not require translation.

[2:2]  ²⁰ tn Or “be established” (KJV, NIV, NRSV).

[2:2]  ²¹ tn Heb “as the chief of the mountains, and will be lifted up above the hills.” The image of Mount Zion being elevated above other mountains and hills pictures the prominence it will attain in the future.

[2:3]  ²² tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).

[2:3]  ²³ tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.

[2:3]  ²⁴ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ²⁵ tn Heb “walk in his ways.”

[2:3]  ²⁶ tn Heb “for out of Zion will go instruction.”

[2:3]  ²⁷ tn Heb “the word of the Lord from Jerusalem.”

[11:10]  ²⁸ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:10]  ²⁹ sn See the note at v. 1.

[11:10]  ³⁰ tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].

[49:6]  ³¹ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ³² 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]  ³³ tn See the note at 42:6.

[49:6]  ³⁴ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[52:10]  ³⁵ tn Heb “lays bare”; NLT “will demonstrate.”

[52:10]  ³⁶ tn Heb “his holy arm.” This is a metonymy for his power.

[52:10]  ³⁷ tn Heb “the remote regions,” which here stand for the extremities and everything in between.

[52:10]  ³⁸ tn Heb “the deliverance of our God.” “God” is a subjective genitive here.

[60:1]  ³⁹ tn Or “glory” (so most English versions).

[60:2]  ⁴⁰ tn The verb “covers” is understood by ellipsis (note the preceding line).

[60:2]  ⁴¹ tn Or “glory” (so most English versions); TEV “the brightness of his presence.”

[60:4]  ⁴² tn Heb “Lift up around your eyes and see!”

[60:5]  ⁴³ tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).

[60:5]  ⁴⁴ tn Heb “and it will tremble and be wide, your heart.”

[60:5]  ⁴⁵ tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.

[60:6]  ⁴⁶ tn Heb “an abundance of camels will cover you.”

[60:6]  ⁴⁷ tn Heb “all of them, from Sheba.”

[60:6]  ⁴⁸ tn Heb “and they will announce the praises of the Lord.”

[16:19]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ 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.”

[4:1]  ⁵² tn Heb “at the end of days.”

[4:1]  ⁵³ tn Heb “will be established as the head of the mountains.”

[4:1]  ⁵⁴ tn Heb “it will be lifted up above the hills.”

[4:2]  ⁵⁵ tn Heb “house.”

[4:2]  ⁵⁶ tn Heb “ways.”

[4:2]  ⁵⁷ tn Heb “and we can walk in his paths.”

[4:2]  ⁵⁸ tn Heb “instruction [or, “law”] will go out from Zion, and the word of the Lord from Jerusalem.”

[8:23]  ⁵⁹ sn This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church (Acts 2:5-11) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16-21).

[1:11]  ⁶⁰ sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the Lord contrasts the unbelief and virtual paganism of the postexilic community with the conversion and obedience of the nations that will one day worship the God of Israel.

[13:29]  ⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the discourse.

[13:29]  ⁶² tn Grk “they”; the referent (people who will come to participate in the kingdom) has been specified in the translation for clarity.

[13:29]  ⁶³ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery The banquet imagery is a way to describe the fellowship and celebration of accompanying those who are included as the people of God at the end.

[13:29]  ⁶⁴ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[14:23]  ⁶⁵ tn Here καί (kai) has been translated as “so” to indicate the master’s response to the slave’s report.

[14:23]  ⁶⁶ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[14:23]  ⁶⁷ sn Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.

[14:23]  ⁶⁸ tn The Greek word φραγμός (fragmo") refers to a fence, wall, or hedge surrounding a vineyard (BDAG 1064 s.v. 1). “Highways” and “country roads” probably refer not to separate places, but to the situation outside the town where the rural roads run right alongside the hedges or fences surrounding the fields (cf. J. A. Fitzmyer, Luke [AB], 1057).

[14:23]  ⁶⁹ tn Traditionally “force” or “compel,” but according to BDAG 60 s.v. ἀναγκάζω 2 this is a weakened nuance: “strongly urge/invite.” The meaning in this context is more like “persuade.”

[14:23]  ⁷⁰ tn The word “people” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[14:23]  ⁷¹ sn So that my house will be filled. God will bless many people.

[14:24]  ⁷² tn The Greek word here is ἀνήρ (anhr), which frequently stresses males or husbands (in contrast to women or wives). However, the emphasis in the present context is on identifying these individuals as the ones previously invited, examples of which were given in vv. 18-20. Cf. also BDAG 79 s.v. ἀνήρ 2.

[14:24]  ⁷³ sn None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.

[14:24]  ⁷⁴ tn Or “dinner.”

[10:45]  ⁷⁵ 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.

[10:45]  ⁷⁶ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ⁷⁷ sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.

[10:45]  ⁷⁸ tn Or “because.”

[10:45]  ⁷⁹ tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.

[10:45]  ⁸⁰ sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.

[11:18]  ⁸¹ tn Grk “these things.”

[11:18]  ⁸² 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]  ⁸³ tn Or “glorified.”

[11:18]  ⁸⁴ 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]  ⁸⁵ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[14:27]  ⁸⁶ tn Or “announced.”

[14:27]  ⁸⁷ 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]  ⁸⁸ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[15:9]  ⁸⁹ 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]  ⁹⁰ sn A quotation from Ps 18:49.

[15:10]  ⁹¹ sn A quotation from Deut 32:43.

[15:11]  ⁹² sn A quotation from Ps 117:1.

[15:12]  ⁹³ sn A quotation from Isa 11:10.

[15:13]  ⁹⁴ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[3:28]  ⁹⁵ tn See the note on the word “slave” in 1:10.

[3:28]  ⁹⁶ tn Grk “male and female.”

[3:29]  ⁹⁷ tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[2:11]  ⁹⁸ tn Grk “in the flesh.”

[2:12]  ⁹⁹ 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]  ¹⁰⁰ tn Or “covenants of the promise.”

[2:13]  ¹⁰¹ tn Or “have come near in the blood of Christ.”

[2:14]  ¹⁰² tn Grk “who made the both one.”

[3:6]  ¹⁰³ 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]  ¹⁰⁴ tn Grk “and fellow members.”

[3:11]  ¹⁰⁵ tn See the note on “fellow slave” in 1:7.