Galatia 2:7-9

2:7 On the contrary, when they saw ¹  that I was entrusted with the gospel to the uncircumcised ²  just as Peter was to the circumcised ³  2:8 (for he who empowered ⁴  Peter for his apostleship ⁵  to the circumcised ⁶  also empowered me for my apostleship to the Gentiles) ⁷  2:9 and when James, Cephas, ⁸  and John, who had a reputation as ⁹  pillars, ¹⁰  recognized ¹¹  the grace that had been given to me, they gave to Barnabas and me ¹²  the right hand of fellowship, agreeing ¹³  that we would go to the Gentiles and they to the circumcised. ¹⁴ 

Kisah Para Rasul 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ¹⁵  to carry my name before Gentiles and kings and the people of Israel. ¹⁶ 

Kisah Para Rasul 22:21

22:21 Then ¹⁷  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

Kisah Para Rasul 26:17-18

26:17 I will rescue ¹⁸  you from your own people ¹⁹  and from the Gentiles, to whom ²⁰  I am sending you 26:18 to open their eyes so that they turn ²¹  from darkness to light and from the power ²²  of Satan to God, so that they may receive forgiveness of sins and a share ²³  among those who are sanctified by faith in me.’

Roma 1:13-14

1:13 I do not want you to be unaware, ²⁴  brothers and sisters, ²⁵  that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles. ²⁶  1:14 I am a debtor ²⁷  both to the Greeks and to the barbarians, both to the wise and to the foolish.

Roma 11:13

11:13 Now I am speaking to you Gentiles. Seeing that I am an apostle to the Gentiles, I magnify my ministry,

Roma 15:16-19

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ²⁸  the gospel of God ²⁹  like a priest, so that the Gentiles may become an acceptable offering, ³⁰  sanctified by the Holy Spirit.

15:17 So I boast ³¹  in Christ Jesus about the things that pertain to God. 15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ³²  of the Gentiles, by word and deed, 15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

Efesus 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ³³  for the sake of you Gentiles –

Efesus 3:8

3:8 To me – less than the least of all the saints ³⁴  – this grace was given, ³⁵  to proclaim to the Gentiles the unfathomable riches of Christ

Kolose 1:25-27

1:25 I became a servant of the church according to the stewardship ³⁶  from God – given to me for you – in order to complete ³⁷  the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious ³⁸  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Kolose 1:1

Salutation

1:1 From Paul, ³⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 2:16

2:16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days –

Kolose 2:1

2:1 For I want you to know how great a struggle I have for you, ⁴⁰  and for those in Laodicea, and for those who have not met me face to face. ⁴¹ 

Titus 2:7

2:7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity,

Titus 2:2

2:2 Older men are to be temperate, dignified, self-controlled, ⁴²  sound in faith, in love, and in endurance. ⁴³ 

Titus 1:11

1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

[2:7]  ¹ tn The participle ἰδόντες (idontes) has been taken temporally to retain the structure of the passage. Many modern translations, because of the length of the sentence here, translate this participle as a finite verb and break the Greek sentences into several English sentences (NIV, for example, begins new sentences at the beginning of both vv. 8 and 9).

[2:7]  ² tn Grk “to the uncircumcision,” that is, to the Gentiles.

[2:7]  ³ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[2:8]  ⁴ tn Or “worked through”; the same word is also used in relation to Paul later in this verse.

[2:8]  ⁵ tn Or “his ministry as an apostle.”

[2:8]  ⁶ tn Grk “to the circumcision,” i.e., the Jewish people.

[2:8]  ⁷ tn Grk “also empowered me to the Gentiles.”

[2:9]  ⁸ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ⁹ tn Or “who were influential as,” or “who were reputed to be.” See also the note on the word “influential” in 2:6.

[2:9]  ¹⁰ sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ¹¹ tn The participle γνόντες (gnontes) has been taken temporally. It is structurally parallel to the participle translated “when they saw” in v. 7.

[2:9]  ¹² tn Grk “me and Barnabas.”

[2:9]  ¹³ tn Grk “so,” with the ἵνα (Jina) indicating the result of the “pillars” extending the “right hand of fellowship,” but the translation “they gave…the right hand of fellowship so that we would go” could be misunderstood as purpose here. The implication of the scene is that an agreement, outlined at the end of v. 10, was reached between Paul and Barnabas on the one hand and the “pillars” of the Jerusalem church on the other.

[2:9]  ¹⁴ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[9:15]  ¹⁵ tn Or “tool.”

[9:15]  ¹⁶ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[22:21]  ¹⁷ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[26:17]  ¹⁸ tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.

[26:17]  ¹⁹ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ²⁰ tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[26:18]  ²¹ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ²² tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ²³ tn Or “and an inheritance.”

[1:13]  ²⁴ sn The expression “I do not want you to be unaware [Grk ignorant]” also occurs in 1 Cor 10:1; 12:1; 1 Thess 4:13. Paul uses the phrase to signal that he is about to say something very important.

[1:13]  ²⁵ 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).

[1:13]  ²⁶ tn Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”

[1:14]  ²⁷ tn Or “obligated.”

[15:16]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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.”

[15:17]  ³¹ tc ‡ After οὖν (oun), several important Alexandrian and Western mss (B C D F G 81 365 pc) have τήν (thn). The article is lacking in א A Ψ 33 1739 1881 Ï however. Ì⁴⁶ supplies a relative pronoun and has a different reading entirely (“which I have [as a] boast”). Articles were frequently introduced to clarify the meaning of the text. In this instance, since the word modified (καύχησιν, kauchsin) is third declension, a visual oversight (resulting in omission) is less likely. Hence, the shorter reading is probably original. The difference in translation between these first two options is negligible (“I have the boast” or “I have a boast”). NA²⁷ puts the article in brackets, indicating some doubt as to its authenticity.

[15:17]  tn Grk “Therefore I have a boast.”

[15:18]  ³² tn Grk “unto obedience.”

[3:1]  ³³ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[3:8]  ³⁴ sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.

[3:8]  ³⁵ sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).

[1:25]  ³⁶ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ³⁷ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[1:27]  ³⁸ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:1]  ³⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:1]  ⁴⁰ tn Or “I want you to know how hard I am working for you…”

[2:1]  ⁴¹ tn Grk “as many as have not seen my face in the flesh.”

[2:2]  ⁴² tn Or “sensible.”

[2:2]  ⁴³ sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.