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Acts 3:19-21
New English Translation

19 Therefore repent and turn back so that your sins may be wiped out, 20 so that times of refreshing[a] may come from the presence of the Lord,[b] and so that he may send the Messiah[c] appointed[d] for you—that is, Jesus. 21 This one[e] heaven must[f] receive until the time all things are restored,[g] which God declared[h] from times long ago[i] through his holy prophets.

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Footnotes

  1. Acts 3:20 tn Or “relief.”sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.
  2. Acts 3:20 tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA28, UBS5).
  3. Acts 3:20 tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn He may send the Messiah appointed for you—that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.
  4. Acts 3:20 tn Or “designated in advance.”
  5. Acts 3:21 tn Grk “whom,” continuing the sentence from v. 20.
  6. Acts 3:21 sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.
  7. Acts 3:21 tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.
  8. Acts 3:21 tn Or “spoke.”
  9. Acts 3:21 tn Or “from all ages past.”sn From times long ago. Once again, God’s plan is emphasized.
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Acts 2
Acts 4
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Romans 10:9-10
New English Translation

9 because if you confess with your mouth that Jesus is Lord[a] and believe in your heart that God raised him from the dead, you will be saved. 10 For with the heart one believes and thus has righteousness[b] and with the mouth one confesses and thus has salvation.[c]

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Footnotes

  1. Romans 10:9 tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.
  2. Romans 10:10 tn Grk “believes to righteousness.”
  3. Romans 10:10 tn Grk “confesses to salvation.”
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Romans 9
Romans 11
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1 Corinthians 6:9-11
New English Translation

9 Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived! The sexually immoral, idolaters, adulterers, passive homosexual partners,[a] practicing homosexuals,[b] 10 thieves, the greedy, drunkards, the verbally abusive,[c] and swindlers will not inherit the kingdom of God. 11 Some of you once lived this way.[d] But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ[e] and by the Spirit of our God.

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Footnotes

  1. 1 Corinthians 6:9 tn This term is sometimes rendered “effeminate,” although in contemporary English usage such a translation could be taken to refer to demeanor rather than behavior. BDAG 613 s.v. μαλακός 2 has “pert. to being passive in a same-sex relationship, effeminate esp. of catamites, of men and boys who are sodomized by other males in such a relationship.” L&N 88.281 states, “the passive male partner in homosexual intercourse—‘homosexual.’…As in Greek, a number of other languages also have entirely distinct terms for the active and passive roles in homosexual intercourse.” See also the discussion in G. D. Fee, First Corinthians (NICNT), 243-44. A number of modern translations have adopted the phrase “male prostitutes” for μαλακοί in 1 Cor 6:9 (NIV, NRSV, NLT) but this could be misunderstood by the modern reader to mean “males who sell their services to women,” while the term in question appears, at least in context, to relate to homosexual activity between males. Furthermore, it is far from certain that prostitution as commonly understood (the selling of sexual favors) is specified here, as opposed to a consensual relationship. Thus the translation “passive homosexual partners” has been used here.
  2. 1 Corinthians 6:9 tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro 1:27.” L&N 88.280 states, “a male partner in homosexual intercourse—‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός, the passive male partner.” Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.
  3. 1 Corinthians 6:10 tn Or “revilers”; BDAG 602 s.v. λοίδορος defines the term as “reviler, abusive person.” Because the term “abusive” without further qualification has become associated in contemporary English with both physical and sexual abuse, the qualifier “verbally” has been supplied in the translation.
  4. 1 Corinthians 6:11 tn Grk “and some [of you] were these.”
  5. 1 Corinthians 6:11 tc The external evidence in support of the reading ᾿Ιησοῦ Χριστοῦ (Iēsou Christou, “Jesus Christ”) is quite impressive: P11vid,46 א B Cvid D* P 33 81 104 365 629 630 1739 1881 2464 al lat bo as well as several fathers, while the reading with merely ᾿Ιησοῦ has significantly poorer support (A D2 Ψ M sa). Although the wording of the original could certainly have been expanded, it is also possible that Χριστοῦ as a nomen sacrum could have accidentally dropped out. Although the latter is not as likely under normal circumstances, in light of the early and widespread witnesses for the fuller expression, the wording of the Ausgangstext seems to have been ᾿Ιησοῦ Χριστοῦ.
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1 Corinthians 5
1 Corinthians 7
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