Mazmur 117:2

117:2 For his loyal love towers ¹  over us,

and the Lord’s faithfulness endures.

Praise the Lord!

Yesaya 19:23-25

19:23 At that time there will be a highway from Egypt to Assyria. The Assyrians will visit Egypt, and the Egyptians will visit Assyria. The Egyptians and Assyrians will worship together. ²  19:24 At that time Israel will be the third member of the group, along with Egypt and Assyria, and will be a recipient of blessing ³  in the earth. ⁴  19:25 The Lord who commands armies will pronounce a blessing over the earth, saying, ⁵  “Blessed be my people, Egypt, and the work of my hands, Assyria, and my special possession, ⁶  Israel!”

Yesaya 49:6

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ⁷  of Israel? ⁸ 

I will make you a light to the nations, ⁹ 

so you can bring ¹⁰  my deliverance to the remote regions of the earth.”

Yesaya 52:10

52:10 The Lord reveals ¹¹  his royal power ¹² 

in the sight of all the nations;

the entire ¹³  earth sees

our God deliver. ¹⁴ 

Yesaya 66:18-22

66:18 “I hate their deeds and thoughts! So I am coming ¹⁵  to gather all the nations and ethnic groups; ¹⁶  they will come and witness my splendor. 66:19 I will perform a mighty act among them ¹⁷  and then send some of those who remain to the nations – to Tarshish, Pul, ¹⁸  Lud ¹⁹  (known for its archers ²⁰ ), Tubal, Javan, ²¹  and to the distant coastlands ²²  that have not heard about me or seen my splendor. They will tell the nations of my splendor. 66:20 They will bring back all your countrymen ²³  from all the nations as an offering to the Lord. They will bring them ²⁴  on horses, in chariots, in wagons, on mules, and on camels ²⁵  to my holy hill Jerusalem,” says the Lord, “just as the Israelites bring offerings to the Lord’s temple in ritually pure containers. 66:21 And I will choose some of them as priests and Levites,” says the Lord. 66:22 “For just as the new heavens and the new earth I am about to make will remain standing before me,” says the Lord, “so your descendants and your name will remain.

Yeremia 16:19

16:19 Then I said, ²⁶ 

“Lord, you give me strength and protect me.

You are the one I can run to for safety when I am in trouble. ²⁷ 

Nations from all over the earth

will come to you and say,

‘Our ancestors had nothing but false gods –

worthless idols that could not help them at all. ²⁸ 

Hosea 2:23

2:23 Then I will plant her as my own ²⁹  in the land.

I will have pity on ‘No Pity’ (Lo-Ruhamah).

I will say to ‘Not My People’ (Lo-Ammi), ‘You are my people!’

And he ³⁰  will say, ‘You are ³¹  my God!’”

Amos 9:12

9:12 As a result they ³²  will conquer those left in Edom ³³ 

and all the nations subject to my rule.” ³⁴ 

The Lord, who is about to do this, is speaking!

Mikha 4:2

4:2 Many nations will come, saying,

“Come on! Let’s go up to the Lord’s mountain,

to the temple ³⁵  of Jacob’s God,

so he can teach us his commands ³⁶ 

and we can live by his laws.” ³⁷ 

For Zion will be the source of instruction;

the Lord’s teachings will proceed from Jerusalem. ³⁸ 

Zakharia 2:11

2:11 “Many nations will join themselves to the Lord on the day of salvation, ³⁹  and they will also be my ⁴⁰  people. Indeed, I will settle in the midst of you all.” Then you will know that the Lord who rules over all has sent me to you.

Zakharia 8:20-23

8:20 The Lord who rules over all says, ‘It will someday come to pass that people – residents of many cities – will come. 8:21 The inhabitants of one will go to another and say, “Let’s go up at once to ask the favor of the Lord, to seek the Lord who rules over all. Indeed, I’ll go with you.”’ 8:22 Many peoples and powerful nations will come to Jerusalem to seek the Lord who rules over all and to ask his favor. 8:23 The Lord who rules over all says, ‘In those days ten people from all languages and nations will grasp hold of – indeed, grab – the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’” ⁴¹ 

Maleakhi 1:11

1:11 For from the east to the west my name will be great among the nations. Incense and pure offerings will be offered in my name everywhere, for my name will be great among the nations,” ⁴²  says the Lord who rules over all.

Matius 12:18-21

12:18 “Here is ⁴³  my servant whom I have chosen,

the one I love, in whom I take great delight. ⁴⁴ 

I will put my Spirit on him, and he will proclaim justice to the nations.

12:19 He will not quarrel or cry out,

nor will anyone hear his voice in the streets.

12:20 He will not break a bruised reed or extinguish a smoldering wick,

until he brings justice to victory.

12:21 And in his name the Gentiles ⁴⁵  will hope.” ⁴⁶ 

Kisah Para Rasul 10:34-35

10:34 Then Peter started speaking: ⁴⁷  “I now truly understand that God does not show favoritism in dealing with people, ⁴⁸  10:35 but in every nation ⁴⁹  the person who fears him ⁵⁰  and does what is right ⁵¹  is welcomed before him.

Kisah Para Rasul 13:46-48

13:46 Both Paul and Barnabas replied courageously, ⁵²  “It was necessary to speak the word of God ⁵³  to you first. Since you reject it and do not consider yourselves worthy ⁵⁴  of eternal life, we ⁵⁵  are turning to the Gentiles. ⁵⁶  13:47 For this ⁵⁷  is what the Lord has commanded us: ‘I have appointed ⁵⁸  you to be a light ⁵⁹  for the Gentiles, to bring salvation ⁶⁰  to the ends of the earth.’” ⁶¹  13:48 When the Gentiles heard this, they began to rejoice ⁶²  and praise ⁶³  the word of the Lord, and all who had been appointed for eternal life ⁶⁴  believed.

Kisah Para Rasul 15:17

15:17 so that the rest of humanity ⁶⁵  may seek the Lord,

namely, ⁶⁶  all the Gentiles ⁶⁷  I have called to be my own,’ ⁶⁸  says the Lord, ⁶⁹  who makes these things

Kisah Para Rasul 26:17-18

26:17 I will rescue ⁷⁰  you from your own people ⁷¹  and from the Gentiles, to whom ⁷²  I am sending you 26:18 to open their eyes so that they turn ⁷³  from darkness to light and from the power ⁷⁴  of Satan to God, so that they may receive forgiveness of sins and a share ⁷⁵  among those who are sanctified by faith in me.’

Roma 3:29

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!

Roma 4:10-11

4:10 How then was it credited to him? Was he circumcised at the time, or not? No, he was not circumcised but uncircumcised! 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, ⁷⁶  so that he would become ⁷⁷  the father of all those who believe but have never been circumcised, ⁷⁸  that they too could have righteousness credited to them.

Roma 9:24-26

9:24 even us, whom he has called, not only from the Jews but also from the Gentiles? 9:25 As he also says in Hosea:

“I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ⁷⁹  ‘My beloved.’” ⁸⁰ 

9:26 “And in the very place ⁸¹  where it was said to them, ‘You are not my people,’

there they will be called ‘sons of the living God.’” ⁸² 

Roma 9:30-31

Israel’s Rejection Culpable

9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith, 9:31 but Israel even though pursuing ⁸³  a law of righteousness ⁸⁴  did not attain it. ⁸⁵ 

Roma 10:12

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.

Roma 15:9-13

15:9 and thus the Gentiles glorify God for his mercy. ⁸⁶  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ⁸⁷  15:10 And again it says: “Rejoice, O Gentiles, with his people.” ⁸⁸  15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ⁸⁹  15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ⁹⁰  15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ⁹¹  so that you may abound in hope by the power of the Holy Spirit.

Roma 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ⁹² 

Kolose 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁹³ 

Galatia 3:28

3:28 There is neither Jew nor Greek, there is neither slave ⁹⁴  nor free, there is neither male nor female ⁹⁵  – for all of you are one in Christ Jesus.

Efesus 3:6

3:6 namely, that through the gospel ⁹⁶  the Gentiles are fellow heirs, fellow members ⁹⁷  of the body, and fellow partakers of the promise in Christ Jesus.

[117:2]  ¹ tn For this sense of the Hebrew verb גָּבַר (gavar), see Ps 103:11 and L. C. Allen, Psalms 101-150 (WBC), 17, 19.

[19:23]  ² tn The text could be translated, “and Egypt will serve Assyria” (cf. NAB), but subjugation of one nation to the other does not seem to be a theme in vv. 23-25. Rather the nations are viewed as equals before the Lord (v. 25). Therefore it is better to take אֶת (’et) in v. 23b as a preposition, “together with,” rather than the accusative sign. The names of the two countries are understood to refer by metonymy to their respective inhabitants.

[19:24]  ³ tn Heb “will be a blessing” (so NCV).

[19:24]  ⁴ tn Or “land” (KJV, NAB).

[19:25]  ⁵ tn Heb “which the Lord who commands armies [traditionally, the Lord of hosts] will bless [it], saying.” The third masculine singular suffix on the form בֵּרֲכוֹ (berakho) should probably be emended to a third feminine singular suffix בֵּרֲכָהּ (berakhah), for its antecedent would appear to be the feminine noun אֶרֶץ (’erets, “earth”) at the end of v. 24.

[19:25]  ⁶ tn Or “my inheritance” (NAB, NASB, NIV).

[49:6]  ⁷ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ⁸ sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ⁹ tn See the note at 42:6.

[49:6]  ¹⁰ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[52:10]  ¹¹ tn Heb “lays bare”; NLT “will demonstrate.”

[52:10]  ¹² tn Heb “his holy arm.” This is a metonymy for his power.

[52:10]  ¹³ tn Heb “the remote regions,” which here stand for the extremities and everything in between.

[52:10]  ¹⁴ tn Heb “the deliverance of our God.” “God” is a subjective genitive here.

[66:18]  ¹⁵ tc The Hebrew text reads literally “and I, their deeds and their thoughts, am coming.” The syntax here is very problematic, suggesting that the text may have suffered corruption. Some suggest that the words “their deeds and their thoughts” have been displaced from v. 17. This line presents two primary challenges. In the first place, the personal pronoun “I” has no verb after it. Most translations insert “know” for the sake of clarity (NASB, NRSV, NLT, ESV). The NIV has “I, because of their actions and their imaginations…” Since God’s “knowledge” of Israel’s sin occasions judgment, the verb “hate” is an option as well (see above translation). The feminine form of the next verb (בָּאָה, ba’ah) could be understood in one of two ways. One could provide an implied noun “time” (עֵת, ’et) and render the next line “the time is coming/has come” (NASB, ESV). One could also emend the feminine verb to the masculine בָּא (ba’) and have the “I” at the beginning of the line govern this verb as well (for the Lord is speaking here): “I am coming” (cf. NIV, NCV, NRSV, TEV, NLT).

[66:18]  ¹⁶ tn Heb “and the tongues”; KJV, NASB, NIV, NRSV “and tongues.”

[66:19]  ¹⁷ tn Heb “and I will set a sign among them.” The precise meaning of this statement is unclear. Elsewhere “to set a sign” means “perform a mighty act” (Ps 78:43; Jer 32:20), “make [someone] an object lesson” (Ezek 14:8), and “erect a [literal] standard” (Ps 74:4).

[66:19]  ¹⁸ tn Some prefer to read “Put” (i.e., Libya).

[66:19]  ¹⁹ sn That is, Lydia (in Asia Minor).

[66:19]  ²⁰ tn Heb “drawers of the bow” (KJV and ASV both similar).

[66:19]  ²¹ sn Javan is generally identified today as Greece (so NIV, NCV, NLT).

[66:19]  ²² tn Or “islands” (NIV).

[66:20]  ²³ tn Heb “brothers” (so NIV); NCV “fellow Israelites.”

[66:20]  ²⁴ tn The words “they will bring them” are supplied in the translation for stylistic reasons.

[66:20]  ²⁵ tn The precise meaning of this word is uncertain. Some suggest it refers to “chariots.” See HALOT 498 s.v. *כִּרְכָּרָה.

[16:19]  ²⁶ tn The words “Then I said” are not in the text. They are supplied in the translation to show the shift from God, who has been speaking to Jeremiah, to Jeremiah, who here addresses God.

[16:19]  sn The shift here is consistent with the interruptions that have taken place in chapters 14 and 15 and in Jeremiah’s response to God’s condemnation of the people of Judah’s idolatry in chapter 10 (note especially vv. 6-16).

[16:19]  ²⁷ tn Heb “O Lord, my strength and my fortress, my refuge in the day of trouble. The literal which piles up attributes is of course more forceful than the predications. However, piling up poetic metaphors like this adds to the length of the English sentence and risks lack of understanding on the part of some readers. Some rhetorical force has been sacrificed for the sake of clarity.

[16:19]  ²⁸ tn Once again the translation has sacrificed some of the rhetorical force for the sake of clarity and English style: Heb “Only falsehood did our ancestors possess, vanity and [things in which?] there was no one profiting in them.”

[16:19]  sn This passage offers some rather forceful contrasts. The Lord is Jeremiah’s source of strength, security, and protection. The idols are false gods, worthless idols, that can offer no help at all.

[2:23]  ²⁹ tn Heb “for myself.”

[2:23]  ³⁰ tn The Hebrew text, carrying out the reference to the son born in 1:8-9, uses the third person masculine singular pronoun here; some English translations use third person plural (“they,” so KJV, NASB, NIV, CEV) in keeping with the immediate context, which refers to reestablished Israel.

[2:23]  ³¹ tn The words “You are” do not appear in the Hebrew text, but are implied. It is necessary to supply the phrase in the translation to prevent the reader from understanding the predicate “my God” as an exclamation (cf. NAB).

[9:12]  ³² sn They probably refers to the Israelites or to the Davidic rulers of the future.

[9:12]  ³³ tn Heb “take possession of the remnant of Edom”; NASB, NIV, NRSV “possess the remnant of Edom.”

[9:12]  ³⁴ tn Heb “nations over whom my name is proclaimed.” The Hebrew idiom indicates ownership, sometimes as a result of conquest. See 2 Sam 12:28.

[9:12]  sn This verse envisions a new era of Israelite rule, perhaps patterned after David’s imperialistic successes (see 2 Sam 8-10). At the same time, however, the verse does not specify how this rule is to be accomplished. Note that the book ends with a description of peace and abundance, and its final reference to God (v. 15) does not include the epithet “the Lord who commands armies,” which has militaristic overtones. This is quite a different scene than what the book began with: nations at war and standing under the judgment of God.

[4:2]  ³⁵ tn Heb “house.”

[4:2]  ³⁶ tn Heb “ways.”

[4:2]  ³⁷ tn Heb “and we can walk in his paths.”

[4:2]  ³⁸ tn Heb “instruction [or, “law”] will go out from Zion, and the word of the Lord from Jerusalem.”

[4:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:11]  ³⁹ tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.

[2:11]  ⁴⁰ tc The LXX and Syriac have the 3rd person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the Lord’s speaking of himself in the third person. Such resort is unnecessary, however, in light of the common shifting of person in Hebrew narrative (cf. 3:2).

[8:23]  ⁴¹ sn This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church (Acts 2:5-11) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16-21).

[1:11]  ⁴² sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the Lord contrasts the unbelief and virtual paganism of the postexilic community with the conversion and obedience of the nations that will one day worship the God of Israel.

[12:18]  ⁴³ tn Grk “Behold my servant.”

[12:18]  ⁴⁴ tn Grk “in whom my soul is well pleased.”

[12:21]  ⁴⁵ tn Or “the nations” (the same Greek word may be translated “Gentiles” or “nations”).

[12:21]  ⁴⁶ sn Verses 18-21 are a quotation from Isa 42:1-4.

[10:34]  ⁴⁷ tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ⁴⁸ tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[10:35]  ⁴⁹ sn See Luke 24:47.

[10:35]  ⁵⁰ tn Or “shows reverence for him.”

[10:35]  ⁵¹ tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[10:35]  sn Note how faith and response are linked here by the phrase and does what is right.

[13:46]  ⁵² tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ⁵³ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ⁵⁴ tn Or “and consider yourselves unworthy.”

[13:46]  ⁵⁵ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ⁵⁶ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[13:47]  ⁵⁷ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ⁵⁸ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ⁵⁹ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ⁶⁰ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ⁶¹ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[13:48]  ⁶² tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ⁶³ tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ⁶⁴ sn Note the contrast to v. 46 in regard to eternal life.

[15:17]  ⁶⁵ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ⁶⁶ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ⁶⁷ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.

[15:17]  ⁶⁸ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ⁶⁹ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[26:17]  ⁷⁰ 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]  ⁷¹ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ⁷² 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]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ tn Or “and an inheritance.”

[4:11]  ⁷⁶ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ⁷⁷ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ⁷⁸ tn Grk “through uncircumcision.”

[9:25]  ⁷⁹ tn Grk “and her who was not beloved, ‘Beloved.’”

[9:25]  ⁸⁰ sn A quotation from Hos 2:23.

[9:26]  ⁸¹ tn Grk “And it will be in the very place.”

[9:26]  ⁸² sn A quotation from Hos 1:10.

[9:31]  ⁸³ tn Or “who pursued.” The participle could be taken adverbially or adjectivally.

[9:31]  ⁸⁴ tn Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης (dikaiosunh") as an attributed genitive (see ExSyn 89-91).

[9:31]  ⁸⁵ tn Grk “has not attained unto the law.”

[15:9]  ⁸⁶ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ⁸⁷ sn A quotation from Ps 18:49.

[15:10]  ⁸⁸ sn A quotation from Deut 32:43.

[15:11]  ⁸⁹ sn A quotation from Ps 117:1.

[15:12]  ⁹⁰ sn A quotation from Isa 11:10.

[15:13]  ⁹¹ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[15:1]  ⁹² tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[1:13]  ⁹³ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[3:28]  ⁹⁴ tn See the note on the word “slave” in 1:10.

[3:28]  ⁹⁵ tn Grk “male and female.”

[3:6]  ⁹⁶ 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]  ⁹⁷ tn Grk “and fellow members.”