Roma 1:16

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ¹ 

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, ²  ‘My beloved.’” ³ 

9:26 “And in the very place ⁴  where it was said to them, ‘You are not my people,’

there they will be called ‘sons of the living God.’” ⁵ 

Roma 11:12-13

11:12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration ⁶  bring?

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

Roma 15:9-13

15:9 and thus the Gentiles glorify God for his mercy. ⁷  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ⁸  15:10 And again it says: “Rejoice, O Gentiles, with his people.” ⁹  15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ¹⁰  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.” ¹¹  15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ¹²  so that you may abound in hope by the power of the Holy Spirit.

Roma 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ¹³  the gospel of God ¹⁴  like a priest, so that the Gentiles may become an acceptable offering, ¹⁵  sanctified by the Holy Spirit.

Kejadian 17:7-8

17:7 I will confirm ¹⁶  my covenant as a perpetual ¹⁷  covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. ¹⁸  17:8 I will give the whole land of Canaan – the land where you are now residing ¹⁹  – to you and your descendants after you as a permanent ²⁰  possession. I will be their God.”

Kejadian 17:18

17:18 Abraham said to God, “O that ²¹  Ishmael might live before you!” ²² 

Mazmur 22:7

22:7 All who see me taunt ²³  me;

they mock me ²⁴  and shake their heads. ²⁵ 

Mazmur 67:2

67:2 Then those living on earth will know what you are like;

all nations will know how you deliver your people. ²⁶ 

Mazmur 72:17

72:17 May his fame endure! ²⁷ 

May his dynasty last as long as the sun remains in the sky! ²⁸ 

May they use his name when they formulate their blessings! ²⁹ 

May all nations consider him to be favored by God! ³⁰ 

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. ³¹  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 ³²  in the earth. ³³  19:25 The Lord who commands armies will pronounce a blessing over the earth, saying, ³⁴  “Blessed be my people, Egypt, and the work of my hands, Assyria, and my special possession, ³⁵  Israel!”

Yesaya 54:5

54:5 For your husband is the one who made you –

the Lord who commands armies is his name.

He is your protector, ³⁶  the Holy One of Israel. ³⁷ 

He is called “God of the entire earth.”

Yeremia 16:19

16:19 Then I said, ³⁸ 

“Lord, you give me strength and protect me.

You are the one I can run to for safety when I am in trouble. ³⁹ 

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. ⁴⁰ 

Yeremia 31:33

31:33 “But I will make a new covenant with the whole nation of Israel ⁴¹  after I plant them back in the land,” ⁴²  says the Lord. ⁴³  “I will ⁴⁴  put my law within them ⁴⁵  and write it on their hearts and minds. ⁴⁶  I will be their God and they will be my people. ⁴⁷ 

Hosea 1:10

The Restoration of Israel

1:10 (2:1) ⁴⁸  However, ⁴⁹  in the future the number of the people ⁵⁰  of Israel will be like the sand of the sea which can be neither measured nor numbered. Although ⁵¹  it was said to them, “You are not my people,” it will be said to them, “You are ⁵²  children ⁵³  of the living God!”

Zakharia 2:11

2:11 “Many nations will join themselves to the Lord on the day of salvation, ⁵⁴  and they will also be my ⁵⁵  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.”’” ⁵⁶ 

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,” ⁵⁷  says the Lord who rules over all.

Matius 22:32

22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? ⁵⁸  He is not the God of the dead but of the living!” ⁵⁹ 

Matius 28:19

28:19 Therefore go ⁶⁰  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ⁶¹ 

Markus 16:15-16

16:15 He said to them, “Go into all the world and preach the gospel to every creature. 16:16 The one who believes and is baptized will be saved, but the one who does not believe will be condemned.

Lukas 24:46-47

24:46 and said to them, “Thus it stands written that the Christ ⁶²  would suffer ⁶³  and would rise from the dead on the third day, 24:47 and repentance ⁶⁴  for the forgiveness of sins would be proclaimed ⁶⁵  in his name to all nations, ⁶⁶  beginning from Jerusalem. ⁶⁷ 

Kisah Para Rasul 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ⁶⁸  to carry my name before Gentiles and kings and the people of Israel. ⁶⁹ 

Kisah Para Rasul 22:21

22:21 Then ⁷⁰  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

Kisah Para Rasul 26:17

26:17 I will rescue ⁷¹  you from your own people ⁷²  and from the Gentiles, to whom ⁷³  I am sending you

Galatia 3:14

3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, ⁷⁴  so that we could receive the promise of the Spirit by faith.

Galatia 3:25-29

3:25 But now that faith has come, we are no longer under a guardian. ⁷⁵  3:26 For in Christ Jesus you are all sons of God through faith. ⁷⁶  3:27 For all of you who ⁷⁷  were baptized into Christ have clothed yourselves with Christ. 3:28 There is neither Jew nor Greek, there is neither slave ⁷⁸  nor free, there is neither male nor female ⁷⁹  – for all of you are one in Christ Jesus. 3:29 And if you belong to Christ, then you are Abraham’s descendants, ⁸⁰  heirs according to the promise.

Efesus 3:6

3:6 namely, that through the gospel ⁸¹  the Gentiles are fellow heirs, fellow members ⁸²  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 ⁸³  or free, but Christ is all and in all.

[1:16]  ¹ sn Here the Greek refers to anyone who is not Jewish.

[9:25]  ² tn Grk “and her who was not beloved, ‘Beloved.’”

[9:25]  ³ sn A quotation from Hos 2:23.

[9:26]  ⁴ tn Grk “And it will be in the very place.”

[9:26]  ⁵ sn A quotation from Hos 1:10.

[11:12]  ⁶ tn Or “full inclusion”; Grk “their fullness.”

[15:9]  ⁷ 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]  ⁸ sn A quotation from Ps 18:49.

[15:10]  ⁹ sn A quotation from Deut 32:43.

[15:11]  ¹⁰ sn A quotation from Ps 117:1.

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

[15:13]  ¹² 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).

[15:16]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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.”

[17:7]  ¹⁶ tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).

[17:7]  ¹⁷ tn Or “as an eternal.”

[17:7]  ¹⁸ tn Heb “to be to you for God and to your descendants after you.”

[17:8]  ¹⁹ tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.

[17:8]  ²⁰ tn Or “as an eternal.”

[17:18]  ²¹ tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”

[17:18]  ²² tn Or “live with your blessing.”

[22:7]  ²³ tn Or “scoff at, deride, mock.”

[22:7]  ²⁴ tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.

[22:7]  ²⁵ sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.

[67:2]  ²⁶ tn Heb “to know in the earth your way, among all nations your deliverance.” The infinitive with -לְ (lamed) expresses purpose/result. When God demonstrates his favor to his people, all nations will recognize his character as a God who delivers. The Hebrew term דֶּרֶךְ (derekh, “way”) refers here to God’s characteristic behavior, more specifically, to the way he typically saves his people.

[72:17]  ²⁷ tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.

[72:17]  ²⁸ tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yÿnayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.

[72:17]  ²⁹ tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the Lord lives,’ with truth, integrity, and honesty, then the nations will pronounce blessings by him and boast in him.” A passive nuance might work (“the nations will be blessed”), but the context refers to verbal pronouncements (swearing an oath, boasting), suggesting that the Hitpael of בָּרַךְ refers here to invoking a blessing. The logic of the verse seems to be as follows: If Israel conducts its affairs with integrity, the nation will be favored by the Lord, which will in turn attract the surrounding nations to Israel’s God. To summarize, while the evidence might leave the door open for a passive interpretation, there is no clear cut passive use. Usage favors a reflexive or reciprocal understanding of the Hitpael of בָּרַךְ. In Ps 72:17 the Hitpael of בָּרַךְ is followed by the prepositional phrase בוֹ (vo, “by him”). The verb could theoretically be taken as passive, “may all the nations be blessed through him” (cf. NIV, NRSV), because the preceding context describes the positive effects of this king’s rule on the inhabitants of the earth. But the parallel line, which employs the Piel of אָשַׁר (’ashar) in a factitive/declarative sense, “regard as happy, fortunate,” suggests a reflexive or reciprocal nuance for the Hitpael of בָּרַךְ here. If the nations regard the ideal king as a prime example of one who is fortunate or blessed, it is understandable that they would use his name in their pronouncements of blessing.

[72:17]  ³⁰ tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).

[19:23]  ³¹ 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]  ³² tn Heb “will be a blessing” (so NCV).

[19:24]  ³³ tn Or “land” (KJV, NAB).

[19:25]  ³⁴ 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]  ³⁵ tn Or “my inheritance” (NAB, NASB, NIV).

[54:5]  ³⁶ tn Or “redeemer.” See the note at 41:14.

[54:5]  ³⁷ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[16:19]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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.

[31:33]  ⁴¹ tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.

[31:33]  ⁴² tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.

[31:33]  ⁴³ tn Heb “Oracle of the Lord.”

[31:33]  ⁴⁴ tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the Lord, ‘I will….’” The sentence has been reworded and restructured to avoid the awkwardness of the original style.

[31:33]  ⁴⁵ tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.

[31:33]  ⁴⁶ tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.

[31:33]  sn Two contexts are relevant for understanding this statement. First is the context of the first or old covenant which was characterized by a law written on stone tablets (e.g., Exod 32:15-16; 34:1, 28; Deut 4:13; 5:22; 9:10) or in a “book” or “scroll” (Deut 31:9-13) which could be lost (cf. 2 Kgs 22:8), forgotten (Hos 4:6), ignored (Jer 6:19; Amos 4:2), or altered (Jer 8:8). Second is the context of the repeated fault that Jeremiah has found with their stubborn (3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17), uncircumcised (4:4; 9:26), and desperately wicked hearts (4:4; 17:9). Radical changes were necessary to get the people to obey the law from the heart and not just pay superficial or lip service to it (3:10; 12:2). Deut 30:1-6; Ezek 11:17-20; 36:24-28 speak of these radical changes. The Lord will remove the “foreskin” of their heart and give them a circumcised heart, or take away their “stony” heart and give them a new heart. With this heart they will be able to obey his laws, statutes, ordinances, and commands (Deut 30:8; Ezek 11:20; 36:27). The new covenant does not entail a new law; it is the same law that Jeremiah has repeatedly accused them of rejecting or ignoring (6:19; 9:13; 16:11; 26:4; 44:10). What does change is their inner commitment to keep it. Jeremiah has already referred to this in Jer 24:7 and will refer to it again in Jer 32:39.

[31:33]  ⁴⁷ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[1:10]  ⁴⁸ sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[1:10]  ⁴⁹ tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).

[1:10]  ⁵⁰ tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”

[1:10]  ⁵¹ tn Heb “in the place” (בִּמְקוֹם, bimqom). BDB 880 s.v. מָקוֹם 7.b suggests that בִּמְקוֹם (preposition בְּ, bet, + noun מָקוֹם, maqom) is an idiom carrying a concessive sense: “instead of” (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: “in the same place” (HALOT 626 s.v. מָקוֹם 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1).

[1:10]  ⁵² tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.

[1:10]  ⁵³ tn Heb “sons” (so KJV, NASB, NIV).

[2:11]  ⁵⁴ tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.

[2:11]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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.

[22:32]  ⁵⁸ sn A quotation from Exod 3:6.

[22:32]  ⁵⁹ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[28:19]  ⁶⁰ tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.

[28:19]  ⁶¹ tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.

[24:46]  ⁶² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ⁶³ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.

[24:47]  ⁶⁴ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ⁶⁵ tn Or “preached,” “announced.”

[24:47]  ⁶⁶ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ⁶⁷ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:15]  ⁶⁸ tn Or “tool.”

[9:15]  ⁶⁹ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[22:21]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ⁷³ tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[3:14]  ⁷⁴ tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”

[3:25]  ⁷⁵ tn See the note on the word “guardian” in v. 24. The punctuation of vv. 25, 26, and 27 is difficult to represent because of the causal connections between each verse. English style would normally require a comma either at the end of v. 25 or v. 26, but in so doing the translation would then link v. 26 almost exclusively with either v. 25 or v. 27; this would be problematic as scholars debate which two verses are to be linked. Because of this, the translation instead places a period at the end of each verse. This preserves some of the ambiguity inherent in the Greek and does not exclude any particular causal connection.

[3:26]  ⁷⁶ tn Or “For you are all sons of God through faith in Christ Jesus.”

[3:27]  ⁷⁷ tn Grk “For as many of you as.”

[3:28]  ⁷⁸ tn See the note on the word “slave” in 1:10.

[3:28]  ⁷⁹ tn Grk “male and female.”

[3:29]  ⁸⁰ tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[3:6]  ⁸¹ 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]  ⁸² tn Grk “and fellow members.”

[3:11]  ⁸³ tn See the note on “fellow slave” in 1:7.