Romans 1:9

1:9 For God, whom I serve in my spirit by preaching the gospel ¹  of his Son, is my witness that ²  I continually remember you

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. ³ 

Romans 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ⁴  the gospel of God ⁵  like a priest, so that the Gentiles may become an acceptable offering, ⁶  sanctified by the Holy Spirit.

Romans 15:29

15:29 and I know that when I come to you I will come in the fullness of Christ’s blessing.

Romans 16:25

16:25 ⁷ Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages,

Mark 16:15-16

16:15 He said to them, “Go into all the world and preach the gospel to every creature. 16:16 The one who believes and is baptized will be saved, but the one who does not believe will be condemned.

Luke 2:10-11

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ⁸  for I proclaim to you good news ⁹  that brings great joy to all the people: 2:11 Today ¹⁰  your Savior is born in the city ¹¹  of David. ¹²  He is Christ ¹³  the Lord.

Acts 20:24

20:24 But I do not consider my life ¹⁴  worth anything ¹⁵  to myself, so that ¹⁶  I may finish my task ¹⁷  and the ministry that I received from the Lord Jesus, to testify to the good news ¹⁸  of God’s grace.

Ephesians 1:13

1:13 And when ¹⁹  you heard the word of truth (the gospel of your salvation) – when you believed in Christ ²⁰  – you were marked with the seal ²¹  of the promised Holy Spirit, ²² 

Ephesians 1:1

Salutation

1:1 From Paul, ²³  an apostle of Christ Jesus by the will of God, to the saints [in Ephesus], ²⁴  the faithful ²⁵  in Christ Jesus.

Ephesians 2:2

2:2 in which ²⁶  you formerly lived ²⁷  according to this world’s present path, ²⁸  according to the ruler of the kingdom ²⁹  of the air, the ruler of ³⁰  the spirit ³¹  that is now energizing ³²  the sons of disobedience, ³³ 

Ephesians 2:2

2:2 in which ³⁴  you formerly lived ³⁵  according to this world’s present path, ³⁶  according to the ruler of the kingdom ³⁷  of the air, the ruler of ³⁸  the spirit ³⁹  that is now energizing ⁴⁰  the sons of disobedience, ⁴¹ 

Ephesians 2:13-14

2:13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. ⁴²  2:14 For he is our peace, the one who made both groups into one ⁴³  and who destroyed the middle wall of partition, the hostility,

Ephesians 2:1

New Life Individually

2:1 And although you were ⁴⁴  dead ⁴⁵  in your transgressions and sins,

Ephesians 1:11

1:11 In Christ ⁴⁶  we too have been claimed as God’s own possession, ⁴⁷  since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will

[1:9]  ¹ tn Grk “whom I serve in my spirit in the gospel.”

[1:9]  ² tn Grk “as.”

[1:16]  ³ sn Here the Greek refers to anyone who is not Jewish.

[15:16]  ⁴ tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

[15:16]  ⁵ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[15:16]  ⁶ tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”

[16:25]  ⁷ tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25-27. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (Ì⁶¹ א B C D 81 365 630 1739 2464 al co), (2) after 14:23 (Ψ 0209^vid Ï), or (3) after 15:33 (Ì⁴⁶). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104 2805 pc); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hier^mss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans – a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25-27. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23. For a full discussion, see TCGNT 470-73.

[2:10]  ⁸ tn Grk “behold.”

[2:10]  ⁹ tn Grk “I evangelize to you great joy.”

[2:11]  ¹⁰ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ¹¹ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ¹² tn This is another indication of a royal, messianic connection.

[2:11]  ¹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[20:24]  ¹⁴ tn Grk “soul.”

[20:24]  ¹⁵ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ¹⁶ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ¹⁷ tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ¹⁸ tn Or “to the gospel.”

[1:13]  ¹⁹ tn Grk “in whom you also, when…” (continuing the sentence from v. 12).

[1:13]  ²⁰ tn Grk “in whom also having believed.” The relative pronoun “whom” has been replaced in the translation with its antecedent (“Christ”) to improve the clarity.

[1:13]  ²¹ tn Or “you were sealed.”

[1:13]  ²² tn Grk “the Holy Spirit of promise.” Here ἐπαγγελίας (epangelias, “of promise”) has been translated as an attributive genitive.

[1:1]  ²³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁴ tc The earliest and most important mss omit “in Ephesus” (Ì⁴⁶ א* B* 6 1739 [Mcion^T,E]), yet the opening line of this epistle makes little sense without the phrase (“to the saints who are and are faithful…”? or perhaps “to the saints who are also faithful,” though with this sense the οὖσιν [ousin] is redundant and the καί [kai] is treated somewhat unnaturally). What is interesting is Marcion’s canon list which speaks of the letter to the Laodiceans among Paul’s authentic epistles. This, coupled with some internal evidence that the writer did not know his audience personally (cf. 1:15; 3:2; absence of personal names throughout), suggests that Ephesians was an encyclical letter, intended for more than one audience. Does this mean that the shorter reading is to be preferred? Yes and no. A plausible scenario is as follows, assuming Pauline authorship (though this is strongly contested today; for arguments on behalf of Pauline authorship, see M. Barth, Ephesians [AB 34], 1:36-50; P. T. O’Brien, Ephesians, 4-47; and H. W. Hoehner, Ephesians, 2-61): Paul sent the letter from Rome, intending it first to go to Ephesus. At the same time, Colossians was dispatched. Going counterclockwise through Asia Minor, this letter would first come to Ephesus, the port of entry, then to Laodicea, then Colossae. Tychicus’ instructions may well have been for each church to “fill in the blank” on the address line. The church at Ephesus would have certainly made the most copies, being Paul’s home base for nearly three years. Hence, most of the surviving copies have “in Ephesus” in v. 1 (so א² A B² D F G Ψ 0278 33 1881 Ï latt sy co). But one might expect a hint of evidence that Laodicea also made a few copies: Both Marcion’s list and Col 4:16 may well imply this. What is to account for the early Alexandrian evidence, then? These mss were perhaps made from a very early copy, one reflecting the blank line before each church filled it in. Although it is of course only speculation (as is necessary in a historical investigation lacking some of the pieces to the puzzle), this scenario accounts for all of the data: (1) “in Ephesus” in most mss; (2) Laodicea in Marcion’s list and Col 4:16; (3) the lack of an addressee in the earliest witnesses; (4) why the earliest witnesses’ reading must be rejected as too hard; and (5) why the author seems not to know the readership. In sum, is “in Ephesus” original? Yes and no. Some address belongs there; ἐν ᾿Εφέσῳ (en Efesw) is the predominant address, but several other churches also received this circular letter as their own. For this reason the phrase has been placed in single brackets in the translation. NA²⁷ also lists the words in brackets, indicating doubt as to their authenticity.

[1:1]  ²⁵ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style [and even if this letter is not by Paul it follows the general style of Paul’s letters, with some modifications]) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated. See M. Barth, Ephesians (AB 34), 1:68 and ExSyn 282.

[2:2]  ²⁶ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ²⁷ tn Grk “walked.”

[2:2]  ²⁸ tn Or possibly “Aeon.”

[2:2]  ²⁹ tn Grk “domain, [place of] authority.”

[2:2]  ³⁰ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ³¹ sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2]  ³² tn Grk “working in.”

[2:2]  ³³ sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.

[2:2]  ³⁴ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ³⁵ tn Grk “walked.”

[2:2]  ³⁶ tn Or possibly “Aeon.”

[2:2]  ³⁷ tn Grk “domain, [place of] authority.”

[2:2]  ³⁸ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ³⁹ sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2]  ⁴⁰ tn Grk “working in.”

[2:2]  ⁴¹ sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.

[2:13]  ⁴² tn Or “have come near in the blood of Christ.”

[2:14]  ⁴³ tn Grk “who made the both one.”

[2:1]  ⁴⁴ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ⁴⁵ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[1:11]  ⁴⁶ tn Grk “in whom,” as a continuation of the previous verse.

[1:11]  ⁴⁷ tn Grk “we were appointed by lot.” The notion of the verb κληρόω (klhrow) in the OT was to “appoint a portion by lot” (the more frequent cognate verb κληρονομέω [klhronomew] meant “obtain a portion by lot”). In the passive, as here, the idea is that “we were appointed [as a portion] by lot” (BDAG 548 s.v. κληρόω 1). The words “God’s own” have been supplied in the translation to clarify this sense of the verb. An alternative interpretation is that believers receive a portion as an inheritance: “In Christ we too have been appointed a portion of the inheritance.” See H. W. Hoehner, Ephesians, 226-27, for discussion on this interpretive issue.