Kisah Para Rasul 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ¹  when Paul and Barnabas ²  went into the Jewish synagogue ³  and spoke in such a way that a large group ⁴  of both Jews and Greeks believed.

Kisah Para Rasul 14:27

14:27 When they arrived and gathered the church together, they reported ⁵  all the things God ⁶  had done with them, and that he had opened a door ⁷  of faith for the Gentiles.

Roma 3:9

The Condemnation of the World

3:9 What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin,

Roma 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ⁸  for all who believe. For there is no distinction,

Roma 3:29-30

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! 3:30 Since God is one, ⁹  he will justify the circumcised by faith and the uncircumcised through faith.

Roma 4:11-12

4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, ¹⁰  so that he would become ¹¹  the father of all those who believe but have never been circumcised, ¹²  that they too could have righteousness credited to them. 4:12 And he is also the father of the circumcised, ¹³  who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised. ¹⁴ 

Roma 9:24

9:24 even us, whom he has called, not only from the Jews but also from the Gentiles?

Roma 10:11-13

10:11 For the scripture says, “Everyone who believes in him will not be put to shame.” ¹⁵  10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him. 10:13 For everyone who calls on the name of the Lord will be saved. ¹⁶ 

Roma 10:1

10:1 Brothers and sisters, ¹⁷  my heart’s desire and prayer to God on behalf of my fellow Israelites ¹⁸  is for their salvation.

Kolose 1:18

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ¹⁹  from among the dead, so that he himself may become first in all things. ²⁰ 

Galatia 3:28

3:28 There is neither Jew nor Greek, there is neither slave ²¹  nor free, there is neither male nor female ²²  – for all of you are one in Christ Jesus.

Galatia 5:6

5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. ²³ 

Efesus 2:14-22

2:14 For he is our peace, the one who made both groups into one ²⁴  and who destroyed the middle wall of partition, the hostility, 2:15 when he nullified ²⁵  in his flesh the law of commandments in decrees. He did this to create in himself one new man ²⁶  out of two, ²⁷  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. ²⁸  2:17 And he came and preached peace to you who were far off and peace to those who were near, 2:18 so that ²⁹  through him we both have access in one Spirit to the Father. 2:19 So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household, 2:20 because you have been built ³⁰  on the foundation of the apostles and prophets, ³¹  with Christ Jesus himself as ³²  the cornerstone. ³³  2:21 In him ³⁴  the whole building, ³⁵  being joined together, grows into a holy temple in the Lord, 2:22 in whom you also are being built together into a dwelling place of God in the Spirit.

Efesus 3:6

3:6 namely, that through the gospel ³⁶  the Gentiles are fellow heirs, fellow members ³⁷  of the body, and fellow partakers of the promise in Christ Jesus.

Kolose 3:11

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ³⁸  or free, but Christ is all and in all.

[14:1]  ¹ sn Iconium. See the note in 13:51.

[14:1]  ² tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ³ sn See the note on synagogue in 6:9.

[14:1]  ⁴ tn Or “that a large crowd.”

[14:27]  ⁵ tn Or “announced.”

[14:27]  ⁶ 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]  ⁷ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[3:22]  ⁸ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:22]  sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[3:30]  ⁹ tn Grk “but if indeed God is one.”

[4:11]  ¹⁰ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ¹¹ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ¹² tn Grk “through uncircumcision.”

[4:12]  ¹³ tn Grk “the father of circumcision.”

[4:12]  ¹⁴ tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”

[10:11]  ¹⁵ sn A quotation from Isa 28:16.

[10:13]  ¹⁶ sn A quotation from Joel 2:32.

[10:1]  ¹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ¹⁸ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[1:18]  ¹⁹ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ²⁰ tn Grk “in order that he may become in all things, himself, first.”

[3:28]  ²¹ tn See the note on the word “slave” in 1:10.

[3:28]  ²² tn Grk “male and female.”

[5:6]  ²³ tn Grk “but faith working through love.”

[2:14]  ²⁴ tn Grk “who made the both one.”

[2:15]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Grk “by killing the hostility in himself.”

[2:18]  ²⁹ tn Or “for.” BDAG gives the consecutive ὅτι (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c).

[2:20]  ³⁰ tn Grk “having been built.”

[2:20]  ³¹ sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.

[2:20]  ³² tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”

[2:20]  ³³ tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.

[2:21]  ³⁴ tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).

[2:21]  ³⁵ tc Although several important witnesses (א¹ A C P 6 81 326 1739^c 1881) have πᾶσα ἡ οἰκοδομή (pasa Jh oikodomh), instead of πᾶσα οἰκοδομή (the reading of א* B D F G Ψ 33 1739* Ï), the article is almost surely a scribal addition intended to clarify the meaning of the text, for with the article the meaning is unambiguously “the whole building.”

[2:21]  tn Or “every building.” Although “every building” is a more natural translation of the Greek, it does not fit as naturally into the context, which (with its emphasis on corporate unity) seems to stress the idea of one building.

[3:6]  ³⁶ 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]  ³⁷ tn Grk “and fellow members.”

[3:11]  ³⁸ tn See the note on “fellow slave” in 1:7.