Numbers 6:27

6:27 So they will put my name ¹  on the Israelites, and I will bless them.”

Psalms 97:10

97:10 You who love the Lord, hate evil!

He protects ²  the lives of his faithful followers;

he delivers them from the power ³  of the wicked.

Isaiah 63:19

63:19 We existed from ancient times, ⁴ 

but you did not rule over them,

they were not your subjects. ⁵ 

Isaiah 65:15

65:15 Your names will live on in the curse formulas of my chosen ones. ⁶ 

The sovereign Lord will kill you,

but he will give his servants another name.

Matthew 28:19

28:19 Therefore go ⁷  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ⁸ 

Acts 9:14

9:14 and here he has authority from the chief priests to imprison ⁹  all who call on your name!” ¹⁰ 

Acts 11:26

11:26 and when he found him, he brought him to Antioch. ¹¹  So ¹²  for a whole year Barnabas and Saul ¹³  met with the church and taught a significant number of people. ¹⁴  Now it was in Antioch ¹⁵  that the disciples were first called Christians. ¹⁶ 

Acts 15:17

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

namely, ¹⁸  all the Gentiles ¹⁹  I have called to be my own,’ ²⁰  says the Lord, ²¹  who makes these things

Romans 15:9

15:9 and thus the Gentiles glorify God for his mercy. ²²  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ²³ 

Romans 15:20

15:20 And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation,

Romans 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ²⁴ 

Colossians 1:2

1:2 to the saints, the faithful ²⁵  brothers and sisters ²⁶  in Christ, at Colossae. Grace and peace to you ²⁷  from God our Father! ²⁸ 

Ephesians 3:15

3:15 from ²⁹  whom every family ³⁰  in heaven and on the earth is named.

Revelation 2:13

2:13 ‘I know ³¹  where you live – where Satan’s throne is. Yet ³²  you continue to cling ³³  to my name and you have not denied your ³⁴  faith in me, ³⁵  even in the days of Antipas, my faithful witness, ³⁶  who was killed in your city ³⁷  where Satan lives.

Revelation 3:8

3:8 ‘I know your deeds. (Look! I have put ³⁸  in front of you an open door that no one can shut.) ³⁹  I know ⁴⁰  that you have little strength, ⁴¹  but ⁴²  you have obeyed ⁴³  my word and have not denied my name.

Revelation 22:4

22:4 and they will see his face, and his name will be on their foreheads.

[6:27]  ¹ tn The idea of their putting the name of Yahweh on the people is somewhat problematic. The pronouncing of the name of Yahweh in this context over the people was taken to be the effectual means of blessings. “Putting the name on them” is an expression that emphasizes the truth that he is their God and they are his people or that having his name is having his blessing.

[97:10]  ² tn The participle may be verbal, though it might also be understood as substantival and appositional to “the Lord.” In this case one could translate, “Hate evil, you who love the Lord, the one who protects the lives…and delivers them.”

[97:10]  ³ tn Heb “hand.”

[63:19]  ⁴ tn Heb “we were from antiquity” (see v. 16). The collocation עוֹלָם + מִן + הָיָה (hayah + min + ’olam) occurs only here.

[63:19]  ⁵ tn Heb “you did not rule them, your name was not called over them.” The expression “the name is called over” indicates ownership; see the note at 4:1. As these two lines stand they are very difficult to interpret. They appear to be stating that the adversaries just mentioned in v. 18 have not been subject to the Lord’s rule in the past, perhaps explaining why they could commit the atrocity described in v. 18b.

[65:15]  ⁶ tn Heb “you will leave your name for an oath to my chosen ones.”

[28:19]  ⁷ tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.

[28:19]  ⁸ tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.

[9:14]  ⁹ tn Grk “to bind.”

[9:14]  ¹⁰ sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).

[11:26]  ¹¹ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ¹² tn Grk “So it happened that” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[11:26]  ¹³ tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[11:26]  ¹⁴ tn Grk “a significant crowd.”

[11:26]  ¹⁵ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ¹⁶ sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.

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

[15:17]  ¹⁸ 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]  ¹⁹ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ sn A quotation from Ps 18:49.

[15:1]  ²⁴ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[1:2]  ²⁵ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²⁶ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²⁷ tn Or “Grace to you and peace.”

[1:2]  ²⁸ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[3:15]  ²⁹ tn Or “by.”

[3:15]  ³⁰ tn Or “the whole family.”

[2:13]  ³¹ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

[2:13]  ³² tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ³³ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ³⁴ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ³⁵ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ³⁶ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ³⁷ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

[3:8]  ³⁸ tn Grk “I have given.”

[3:8]  ³⁹ tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  ⁴⁰ tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”

[3:8]  ⁴¹ tn Or “little power.”

[3:8]  ⁴² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ⁴³ tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.