Yohanes 7:35

7:35 Then the Jewish leaders ¹  said to one another, “Where is he ²  going to go that we cannot find him? ³  He is not going to go to the Jewish people dispersed ⁴  among the Greeks and teach the Greeks, is he? ⁵ 

Kisah Para Rasul 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ⁶  to carry my name before Gentiles and kings and the people of Israel. ⁷ 

Kisah Para Rasul 22:21

22:21 Then ⁸  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 ⁹  you from your own people ¹⁰  and from the Gentiles, to whom ¹¹  I am sending you 26:18 to open their eyes so that they turn ¹²  from darkness to light and from the power ¹³  of Satan to God, so that they may receive forgiveness of sins and a share ¹⁴  among those who are sanctified by faith in me.’

Kisah Para Rasul 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ¹⁵  and to the Gentiles, that they should repent and turn to God, ¹⁶  performing deeds consistent with ¹⁷  repentance.

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

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ¹⁸  the gospel of God ¹⁹  like a priest, so that the Gentiles may become an acceptable offering, ²⁰  sanctified by the Holy Spirit.

Galatia 1:16

1:16 to reveal his Son in ²¹  me so that I could preach him ²²  among the Gentiles, I did not go to ask advice from ²³  any human being, ²⁴ 

Galatia 2:9

2:9 and when James, Cephas, ²⁵  and John, who had a reputation as ²⁶  pillars, ²⁷  recognized ²⁸  the grace that had been given to me, they gave to Barnabas and me ²⁹  the right hand of fellowship, agreeing ³⁰  that we would go to the Gentiles and they to the circumcised. ³¹ 

[7:35]  ¹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).

[7:35]  ² tn Grk “this one.”

[7:35]  ³ tn Grk “will not find him.”

[7:35]  ⁴ sn The Jewish people dispersed (Grk “He is not going to the Diaspora”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.

[7:35]  ⁵ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “is he?”).

[7:35]  sn Note the Jewish opponents’ misunderstanding of Jesus’ words, as made clear in vv. 35-36. They didn’t realize he spoke of his departure out of the world. This is another example of the author’s use of misunderstanding as a literary device to emphasize a point.

[9:15]  ⁶ tn Or “tool.”

[9:15]  ⁷ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[22:21]  ⁸ 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]  ⁹ 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]  ¹⁰ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn Or “and an inheritance.”

[26:20]  ¹⁵ tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ¹⁶ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ¹⁷ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[15:16]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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.”

[1:16]  ²¹ tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.

[1:16]  ²² tn This pronoun refers to “his Son,” mentioned earlier in the verse.

[1:16]  ²³ tn Or “I did not consult with.” For the translation “I did not go to ask advice from” see L&N 33.175.

[1:16]  ²⁴ tn Grk “from flesh and blood.”

[2:9]  ²⁵ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ²⁶ 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]  ²⁷ sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ²⁸ 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]  ²⁹ tn Grk “me and Barnabas.”

[2:9]  ³⁰ 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]  ³¹ tn Grk “to the circumcision,” a collective reference to the Jewish people.