Kisah Para Rasul 13:38-41

13:38 Therefore let it be known to you, brothers, that through this one ¹  forgiveness of sins is proclaimed to you, 13:39 and by this one ²  everyone who believes is justified ³  from everything from which the law of Moses could not justify ⁴  you. ⁵  13:40 Watch out, ⁶  then, that what is spoken about by ⁷  the prophets does not happen to you:

13:41 ‘Look, you scoffers; be amazed and perish! ⁸ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ⁹ 

Ulangan 18:19

18:19 I will personally hold responsible ¹⁰  anyone who then pays no attention to the words that prophet ¹¹  speaks in my name.

Markus 16:16

16:16 The one who believes and is baptized will be saved, but the one who does not believe will be condemned.

Yohanes 3:18-20

3:18 The one who believes in him is not condemned. ¹²  The one who does not believe has been condemned ¹³  already, because he has not believed in the name of the one and only ¹⁴  Son of God. 3:19 Now this is the basis for judging: ¹⁵  that the light has come into the world and people ¹⁶  loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed.

Yohanes 8:24

8:24 Thus I told you ¹⁷  that you will die in your sins. For unless you believe that I am he, ¹⁸  you will die in your sins.”

Yohanes 12:48

12:48 The one who rejects me and does not accept ¹⁹  my words has a judge; ²⁰  the word ²¹  I have spoken will judge him at the last day.

Yohanes 12:2

12:2 So they prepared a dinner for Jesus ²²  there. Martha ²³  was serving, and Lazarus was among those present at the table ²⁴  with him.

Yohanes 1:7-9

1:7 He came as a witness ²⁵  to testify ²⁶  about the light, so that everyone ²⁷  might believe through him. 1:8 He himself was not the light, but he came to testify ²⁸  about the light. 1:9 The true light, who gives light to everyone, ²⁹  was coming into the world. ³⁰ 

Ibrani 2:3

2:3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him,

Ibrani 10:28-30

10:28 Someone who rejected the law of Moses was put to death ³¹  without mercy on the testimony of two or three witnesses. ³²  10:29 How much greater punishment do you think that person deserves who has contempt for ³³  the Son of God, and profanes ³⁴  the blood of the covenant that made him holy, ³⁵  and insults the Spirit of grace? 10:30 For we know the one who said, “Vengeance is mine, I will repay,” ³⁶  and again, “The Lord will judge his people.” ³⁷ 

Ibrani 10:39

10:39 But we are not among those who shrink back and thus perish, but are among those who have faith and preserve their souls. ³⁸ 

Ibrani 12:25

12:25 Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven?

Wahyu 13:8

13:8 and all those who live on the earth will worship the beast, ³⁹  everyone whose name has not been written since the foundation of the world ⁴⁰  in the book of life belonging to the Lamb who was killed. ⁴¹ 

Wahyu 20:15

20:15 If ⁴²  anyone’s name ⁴³  was not found written in the book of life, that person ⁴⁴  was thrown into the lake of fire.

[13:38]  ¹ tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

[13:39]  ² sn This one refers here to Jesus.

[13:39]  ³ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ⁴ tn Or “could not free.”

[13:39]  ⁵ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[13:40]  ⁶ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  ⁷ tn Or “in.”

[13:41]  ⁸ tn Or “and die!”

[13:41]  ⁹ sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

[18:19]  ¹⁰ tn Heb “will seek from him”; NAB “I myself will make him answer for it”; NRSV “will hold accountable.”

[18:19]  ¹¹ tn Heb “he”; the referent (the prophet mentioned in v. 18) has been specified in the translation for clarity.

[3:18]  ¹² tn Grk “judged.”

[3:18]  ¹³ tn Grk “judged.”

[3:18]  ¹⁴ tn See the note on the term “one and only” in 3:16.

[3:19]  ¹⁵ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ¹⁶ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

[8:24]  ¹⁷ tn Grk “thus I said to you.”

[8:24]  ¹⁸ tn Grk “unless you believe that I am.” In this context there is an implied predicate nominative (“he”) following the “I am” phrase. What Jesus’ hearers had to acknowledge is that he was who he claimed to be, i.e., the Messiah (cf. 20:31). This view is also reflected in English translations like NIV (“if you do not believe that I am the one I claim to be”), NLT (“unless you believe that I am who I say I am”), and CEV (“if you don’t have faith in me for who I am”). For a different view that takes this “I am” and the one in 8:28 as nonpredicated (i.e., absolute), see R. E. Brown, John (AB), 1:533-38. Such a view refers sees the nonpredicated “I am” as a reference to the divine Name revealed in Exod 3:14, and is reflected in English translations like NAB (“if you do not believe that I AM, you will die in your sins”) and TEV (“you will die in your sins if you do not believe that ‘I Am Who I Am’”).

[8:24]  sn See the note on Christ in 1:20.

[12:48]  ¹⁹ tn Or “does not receive.”

[12:48]  ²⁰ tn Grk “has one who judges him.”

[12:48]  ²¹ tn Or “message.”

[12:2]  ²² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.

[12:2]  ²³ tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.

[12:2]  ²⁴ tn Grk “reclining at the table.”

[12:2]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[1:7]  ²⁵ tn Grk “came for a testimony.”

[1:7]  sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).

[1:7]  ²⁶ tn Or “to bear witness.”

[1:7]  ²⁷ tn Grk “all.”

[1:8]  ²⁸ tn Or “to bear witness.”

[1:9]  ²⁹ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ³⁰ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.

[10:28]  ³¹ tn Grk “dies.”

[10:28]  ³² sn An allusion to Deut 17:6.

[10:29]  ³³ tn Grk “tramples under foot.”

[10:29]  ³⁴ tn Grk “regarded as common.”

[10:29]  ³⁵ tn Grk “by which he was made holy.”

[10:30]  ³⁶ sn A quotation from Deut 32:35.

[10:30]  ³⁷ sn A quotation from Deut 32:36.

[10:39]  ³⁸ tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”

[13:8]  ³⁹ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ⁴⁰ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ⁴¹ tn Or “slaughtered”; traditionally, “slain.”

[20:15]  ⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ⁴³ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ⁴⁴ tn Grk “he”; the pronoun has been intensified by translating as “that person.”