Roma 4:16

4:16 For this reason it is by faith so that it may be by grace, ¹  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ²  who is the father of us all

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.”’” ³ 

Yohanes 10:16

10:16 I have ⁴  other sheep that do not come from ⁵  this sheepfold. ⁶  I must bring them too, and they will listen to my voice, ⁷  so that ⁸  there will be one flock and ⁹  one shepherd.

Galatia 3:29

3:29 And if you belong to Christ, then you are Abraham’s descendants, ¹⁰  heirs according to the promise.

Efesus 2:19-20

2:19 So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household, 2:20 because you have been built ¹¹  on the foundation of the apostles and prophets, ¹²  with Christ Jesus himself as ¹³  the cornerstone. ¹⁴ 

[4:16]  ¹ tn Grk “that it might be according to grace.”

[4:16]  ² tn Grk “those who are of the faith of Abraham.”

[8:23]  ³ 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).

[10:16]  ⁴ tn Grk “And I have.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:16]  ⁵ tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ⁶ sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.

[10:16]  ⁷ tn Grk “they will hear my voice.”

[10:16]  ⁸ tn Grk “voice, and.”

[10:16]  ⁹ tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.

[3:29]  ¹⁰ tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[2:20]  ¹¹ tn Grk “having been built.”

[2:20]  ¹² sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.

[2:20]  ¹³ tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”

[2:20]  ¹⁴ tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.