Yesaya 55:11

55:11 In the same way, the promise that I make

does not return to me, having accomplished nothing. ¹ 

No, it is realized as I desire

and is fulfilled as I intend.” ² 

Roma 2:16

2:16 on the day when God will judge ³  the secrets of human hearts, ⁴  according to my gospel ⁵  through Christ Jesus.

Roma 2:2

2:2 Now we know that God’s judgment is in accordance with truth ⁶  against those who practice such things.

Kolose 4:3

4:3 At the same time pray ⁷  for us too, that ⁸  God may open a door for the message ⁹  so that we may proclaim ¹⁰  the mystery of Christ, for which I am in chains. ¹¹ 

Galatia 1:8-12

1:8 But even if we (or an angel from heaven) should preach ¹²  a gospel contrary to the one we preached to you, ¹³  let him be condemned to hell! ¹⁴  1:9 As we have said before, and now I say again, if any one is preaching to you a gospel contrary to what you received, let him be condemned to hell! ¹⁵  1:10 Am I now trying to gain the approval of people, ¹⁶  or of God? Or am I trying to please people? ¹⁷  If I were still trying to please ¹⁸  people, ¹⁹  I would not be a slave ²⁰  of Christ!

Paul’s Vindication of His Apostleship

1:11 Now ²¹  I want you to know, brothers and sisters, ²²  that the gospel I preached is not of human origin. ²³  1:12 For I did not receive it or learn it from any human source; ²⁴  instead I received it ²⁵  by a revelation of Jesus Christ. ²⁶ 

Galatia 2:2

2:2 I went there ²⁷  because of ²⁸  a revelation and presented ²⁹  to them the gospel that I preach among the Gentiles. But I did so ³⁰  only in a private meeting with the influential people, ³¹  to make sure that I was not running – or had not run ³²  – in vain.

Galatia 2:2

2:2 I went there ³³  because of ³⁴  a revelation and presented ³⁵  to them the gospel that I preach among the Gentiles. But I did so ³⁶  only in a private meeting with the influential people, ³⁷  to make sure that I was not running – or had not run ³⁸  – in vain.

Galatia 2:14

2:14 But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas ³⁹  in front of them all, “If you, although you are a Jew, live like a Gentile and not like a Jew, how can you try to force ⁴⁰  the Gentiles to live like Jews?”

Galatia 2:2

2:2 I went there ⁴¹  because of ⁴²  a revelation and presented ⁴³  to them the gospel that I preach among the Gentiles. But I did so ⁴⁴  only in a private meeting with the influential people, ⁴⁵  to make sure that I was not running – or had not run ⁴⁶  – in vain.

Titus 2:8

2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, ⁴⁷  because he has nothing evil to say about us.

[55:11]  ¹ tn Heb “so is the word which goes out from my mouth, it does not return to empty.” “Word” refers here to divine promises, like the ones made just prior to and after this (see vv. 7b, 12-13).

[55:11]  ² tn Heb “but it accomplishes what I desire, and succeeds [on the mission] which I send it.”

[55:11]  sn Verses 8-11 focus on the reliability of the divine word and support the promises before (vv. 3-5, 7b) and after (vv. 12-13) this. Israel can be certain that repentance will bring forgiveness and a new covenantal relationship because God’s promises are reliable. In contrast to human plans (or “thoughts”), which are destined to fail (Ps 94:11) apart from divine approval (Prov 19:21), and human deeds (or “ways”), which are evil and lead to destruction (Prov 1:15-19; 3:31-33; 4:19), God’s plans are realized and his deeds accomplish something positive.

[2:16]  ³ tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.

[2:16]  ⁴ tn Grk “of people.”

[2:16]  ⁵ sn On my gospel cf. Rom 16:25; 2 Tim 2:8.

[2:2]  ⁶ tn Or “based on truth.”

[4:3]  ⁷ tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ⁸ tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ⁹ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ¹⁰ tn Or “so that we may speak.”

[4:3]  ¹¹ tn Or “in prison.”

[1:8]  ¹² tc ‡ Most witnesses have ὑμῖν (Jumin, “to you”) either after (א² A [D* ὑμᾶς] 6 33 326 614 945 1881 Ï Tert^pt Ambst) or before (Ì^51vid B H 0278 630 1175 [1739* ἡμῖν]) εὐαγγελίζηται (euaggelizhtai, “should preach” [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: א* F G Ψ ar b g Cyp Mcion^T Tert^pt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered original. Although it is possible that scribes may have deleted the pronoun to make Paul’s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA²⁷ has the pronoun in brackets, indicating doubt as to its authenticity.

[1:8]  ¹³ tn Or “other than the one we preached to you.”

[1:8]  ¹⁴ tn Grk “let him be accursed” (ἀνάθεμα, anaqema). The translation gives the outcome which is implied by this dreadful curse.

[1:9]  ¹⁵ tn See the note on this phrase in the previous verse.

[1:10]  ¹⁶ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ¹⁷ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ¹⁸ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ¹⁹ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ²⁰ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:10]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:11]  ²¹ tc ‡ The conjunction δέ (de) is found in Ì⁴⁶ א*^,2 A D¹ Ψ 1739 1881 Ï sy bo, while γάρ (gar) is the conjunction of choice in א¹ B D*^,c F G 33 pc lat sa. There are thus good representatives on each side. Scribes generally tended to prefer γάρ in such instances, most likely because it was more forceful and explicit. γάρ is thus seen as a motivated reading. For this reason, δέ is preferred.

[1:11]  ²² 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).

[1:11]  ²³ tn Grk “is not according to man.”

[1:12]  ²⁴ tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ²⁵ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ²⁶ tn It is difficult to determine what kind of genitive ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou) is. If it is a subjective genitive, the meaning is “a revelation from Jesus Christ” but if objective genitive, it is “a revelation about Jesus Christ.” Most likely this is objective since the explanation in vv. 15-16 mentions God revealing the Son to Paul so that he might preach, although the idea of a direct revelation to Paul at some point cannot be ruled out.

[2:2]  ²⁷ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ²⁸ tn Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a.δ, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ. can mean simply because of, as a result of, on the basis of…κ. ἀποκάλυψιν Gal 2:2.”

[2:2]  ²⁹ tn Or “set before them.”

[2:2]  ³⁰ tn Grk “Gentiles, but only privately…to make sure.” Because of the length and complexity of the Greek sentence, a new sentence was started with “But” and the words “I did so,” an implied repetition from the previous clause, were supplied to make a complete English sentence.

[2:2]  ³¹ tn L&N 87.42 has “important persons, influential persons, prominent persons” for οἱ δοκοῦντες and translates this phrase in Gal 2:2 as “in a private meeting with the prominent persons.” The “prominent people” referred to here are the leaders of the Jerusalem church.

[2:2]  ³² tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[2:2]  ³³ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ³⁴ tn Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a.δ, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ. can mean simply because of, as a result of, on the basis of…κ. ἀποκάλυψιν Gal 2:2.”

[2:2]  ³⁵ tn Or “set before them.”

[2:2]  ³⁶ tn Grk “Gentiles, but only privately…to make sure.” Because of the length and complexity of the Greek sentence, a new sentence was started with “But” and the words “I did so,” an implied repetition from the previous clause, were supplied to make a complete English sentence.

[2:2]  ³⁷ tn L&N 87.42 has “important persons, influential persons, prominent persons” for οἱ δοκοῦντες and translates this phrase in Gal 2:2 as “in a private meeting with the prominent persons.” The “prominent people” referred to here are the leaders of the Jerusalem church.

[2:2]  ³⁸ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[2:14]  ³⁹ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:14]  ⁴⁰ tn Here ἀναγκάζεις (anankazei") has been translated as a conative present (see ExSyn 534).

[2:2]  ⁴¹ tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.

[2:2]  ⁴² tn Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a.δ, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ. can mean simply because of, as a result of, on the basis of…κ. ἀποκάλυψιν Gal 2:2.”

[2:2]  ⁴³ tn Or “set before them.”

[2:2]  ⁴⁴ tn Grk “Gentiles, but only privately…to make sure.” Because of the length and complexity of the Greek sentence, a new sentence was started with “But” and the words “I did so,” an implied repetition from the previous clause, were supplied to make a complete English sentence.

[2:2]  ⁴⁵ tn L&N 87.42 has “important persons, influential persons, prominent persons” for οἱ δοκοῦντες and translates this phrase in Gal 2:2 as “in a private meeting with the prominent persons.” The “prominent people” referred to here are the leaders of the Jerusalem church.

[2:2]  ⁴⁶ tn Here the first verb (τρέχω, trecw, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.

[2:8]  ⁴⁷ tn Or “put to shame.”