Kisah Para Rasul 3:22-24

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ¹  him in everything he tells you. ²  3:23 Every person ³  who does not obey that prophet will be destroyed and thus removed ⁴  from the people.’ ⁵  3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ⁶  these days.

Kisah Para Rasul 10:43

10:43 About him all the prophets testify, ⁷  that everyone who believes in him receives forgiveness of sins ⁸  through his name.”

Kisah Para Rasul 26:22

26:22 I have experienced ⁹  help from God to this day, and so I stand testifying to both small and great, saying nothing except ¹⁰  what the prophets and Moses said ¹¹  was going to happen:

Kisah Para Rasul 26:27

26:27 Do you believe the prophets, ¹²  King Agrippa? ¹³  I know that you believe.”

Kisah Para Rasul 28:23

28:23 They set ¹⁴  a day to meet with him, ¹⁵  and they came to him where he was staying ¹⁶  in even greater numbers. ¹⁷  From morning until evening he explained things ¹⁸  to them, ¹⁹  testifying ²⁰  about the kingdom of God ²¹  and trying to convince ²²  them about Jesus from both the law of Moses and the prophets.

Lukas 1:70

1:70 as he spoke through the mouth of his holy prophets from long ago, ²³ 

Lukas 24:27

24:27 Then ²⁴  beginning with Moses and all the prophets, ²⁵  he interpreted to them the things written about ²⁶  himself in all the scriptures.

Lukas 24:44

Jesus’ Final Commission

24:44 Then ²⁷  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ²⁸  in the law of Moses and the prophets and the psalms ²⁹  must be fulfilled.”

Yohanes 5:39-47

5:39 You study the scriptures thoroughly ³⁰  because you think in them you possess eternal life, ³¹  and it is these same scriptures ³²  that testify about me, 5:40 but you are not willing to come to me so that you may have life.

5:41 “I do not accept ³³  praise ³⁴  from people, ³⁵  5:42 but I know you, that you do not have the love of God ³⁶  within you. 5:43 I have come in my Father’s name, and you do not accept ³⁷  me. If someone else comes in his own name, you will accept ³⁸  him. 5:44 How can you believe, if you accept praise ³⁹  from one another and don’t seek the praise ⁴⁰  that comes from the only God? ⁴¹ 

5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. ⁴²  5:46 If ⁴³  you believed Moses, you would believe me, because he wrote about me. 5:47 But if you do not believe what Moses ⁴⁴  wrote, how will you believe my words?”

Yohanes 5:1

Healing a Paralytic at the Pool of Bethesda

5:1 After this ⁴⁵  there was a Jewish feast, ⁴⁶  and Jesus went up to Jerusalem. ⁴⁷ 

Pengkhotbah 1:11

1:11 No one remembers the former events, ⁴⁸ 

nor will anyone remember ⁴⁹  the events that are yet to happen; ⁵⁰ 

they will not be remembered by the future generations. ⁵¹ 

Wahyu 19:10

19:10 So ⁵²  I threw myself down ⁵³  at his feet to worship him, but ⁵⁴  he said, “Do not do this! ⁵⁵  I am only ⁵⁶  a fellow servant ⁵⁷  with you and your brothers ⁵⁸  who hold to the testimony about ⁵⁹  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

[3:22]  ¹ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ² sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[3:23]  ³ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ⁴ tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ⁵ sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[3:24]  ⁶ tn Or “proclaimed.”

[3:24]  sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.

[10:43]  ⁷ tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.

[10:43]  ⁸ sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

[26:22]  ⁹ tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  ¹⁰ tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  ¹¹ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:27]  ¹² sn “Do you believe the prophets?” Note how Paul made the issue believing the OT prophets and God’s promise which God fulfilled in Christ. He was pushing King Agrippa toward a decision not for or against Paul’s guilt of any crime, but concerning Paul’s message.

[26:27]  ¹³ sn See the note on King Agrippa in 25:13.

[28:23]  ¹⁴ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ¹⁵ tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ¹⁶ tn Or “came to him in his rented quarters.”

[28:23]  ¹⁷ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ¹⁸ tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[28:23]  ¹⁹ tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.

[28:23]  ²⁰ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”

[28:23]  ²¹ sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.

[28:23]  ²² tn Or “persuade.”

[1:70]  ²³ tn Grk “from the ages,” “from eternity.”

[24:27]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ²⁵ sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ²⁶ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

[24:44]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ²⁸ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ²⁹ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

[5:39]  ³⁰ tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.

[5:39]  ³¹ sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”

[5:39]  ³² tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).

[5:41]  ³³ tn Or “I do not receive.”

[5:41]  ³⁴ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:41]  ³⁵ tn Grk “from men,” but in a generic sense; both men and women are implied here.

[5:42]  ³⁶ tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“love for 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, the emphasis would be on the love God gives which in turn produces love for him, but Jesus’ opponents are lacking any such love inside them.

[5:43]  ³⁷ tn Or “you do not receive.”

[5:43]  ³⁸ tn Or “you will receive.”

[5:44]  ³⁹ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ⁴⁰ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ⁴¹ tc Several early and important witnesses (Ì^66,75 B W a b sa) lack θεοῦ (qeou, “God”) here, thus reading “the only one,” while most of the rest of the tradition, including some important mss, has the name ({א A D L Θ Ψ 33 Ï}). Internally, it could be argued that the name of God was not used here, in keeping with the NT practice of suppressing the name of God at times for rhetorical effect, drawing the reader inexorably to the conclusion that the one being spoken of is God himself. On the other hand, never is ὁ μόνος (Jo mono") used absolutely in the NT (i.e., without a noun or substantive with it), and always the subject of the adjunct is God (cf. Matt 24:36; John 17:3; 1 Tim 6:16). What then is to explain the shorter reading? In uncial script, with θεοῦ written as a nomen sacrum, envisioning accidental omission of the name by way of homoioteleuton requires little imagination, largely because of the succession of words ending in -ου: toumonouqMuou. It is thus preferable to retain the word in the text.

[5:45]  ⁴² sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.

[5:46]  ⁴³ tn Grk “For if.”

[5:47]  ⁴⁴ tn Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.

[5:1]  ⁴⁵ sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.

[5:1]  ⁴⁶ tc The textual variants ἑορτή or ἡ ἑορτή (Jeorth or Jh Jeorth, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ Ë¹ 33 892 1424 pm, but is lacking in {Ì^66,75 A B D T W^s Θ Ë¹³ 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.

[5:1]  sn A Jewish feast. Jews were obligated to go up to Jerusalem for 3 major annual feasts: Passover, Pentecost, and Tabernacles. If the first is probably ruled out because of the time of year, the last is not as likely because it forms the central setting for chap. 7 (where there are many indications in the context that Tabernacles is the feast in view.) This leaves the feast of Pentecost, which at some point prior to this time in Jewish tradition (as reflected in Jewish intertestamental literature and later post-Christian rabbinic writings) became identified with the giving of the law to Moses on Mount Sinai. Such an association might explain Jesus’ reference to Moses in 5:45-46. This is uncertain, however. The only really important fact for the author is that the healing was done on a Sabbath. This is what provoked the controversy with the Jewish authorities recorded in 5:16-47.

[5:1]  ⁴⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:11]  ⁴⁸ tn Heb “There is no remembrance of former things.” The term רִאשֹׁנִים (ri’shonim, “former things”) is the masculine plural form of the adjective רִאשׁוֹן (ri’shon,“former, first, chief”; BDB 911 s.v. רִאשׁוֹן). When used in a temporal sense, the singular denotes “former” in time (BDB 911 s.v. 1.a) or “first” in time (BDB 911 s.v. 2.a). The plural form is only used to denote “former” in time: “former persons,” i.e., ancestors, men of old (e.g., Lev 26:45; Deut 19:14; Job 18:20; Isa 61:4; Ps 79:8; Sirach 4:16) or “former things,” i.e., past events (e.g., Isa 41:22; 42:9; 43:9, 18; 46:9; 48:3). See BDB 911 s.v. 1.a, which suggests that this usage refers to “former persons.” This approach is adopted by several translations: “men of old” (NEB, NAB, NIV, Moffatt), “people of long ago” (NRSV), “earlier ones” (NJPS), and “former generations” (ASV). On the other hand, this Hebrew phrase may be nuanced “former things” or “earlier things” (HALOT 1168 s.v. ן(וֹ)רִאשֹׁ). This is adopted by some translations: “former things” (KJV, RSV) and “earlier things” (NASB). Although future generations are mentioned in 1:11, what they will not remember is the past events. The context of 1:3-11 focuses on human achievement, that is, former things.

[1:11]  ⁴⁹ tn The term “remember” is not in the Hebrew text, but has been supplied in the translation for clarity.

[1:11]  ⁵⁰ tn Heb “and also of the last things which will be.” The term אַחֲרֹנִים (’akharonim, “the future things”) is the masculine plural form of the adjective אַחֲרוֹן (’akharon) which means “coming after” (BDB 30 s.v. אַחֲרוֹן) or “at the back” (HALOT 36 s.v. אַחֲרוֹן). When used in a temporal sense, it may mean (1) “later one; (2) “in the future”; (3) “last”; or (4) “at the last” or “in the end” (HALOT 36 s.v. 2). The plural form may be used in reference to (1) future generations, e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 4:16, or (2) future events, e.g., Neh 8:18 (BDB 30 s.v.). BDB 30 s.v. b suggests that this usage refers to “future generations,” while HALOT 36 s.v. 2.c suggests future events. As mentioned in the previous note, it probably refers to future events rather than future generations.

[1:11]  sn The Hebrew terms translated former events and future events create a merism (two polar extremes encompass everything in between). This encompasses all secular achievements in human history past to future things yet to be done.

[1:11]  ⁵¹ tn Heb “There will not be any remembrance of them among those who come after.”

[1:11]  sn According to Qoheleth, nothing new really happens under the sun (1:9). Apparent observations of what appears to be revolutionary are due to a lack of remembrance by subsequent generations of what happened long before their time in past generations (1:10-11a). And what will happen in future generations will not be remembered by the subsequent generations to arise after them (1:11b).

[19:10]  ⁵² tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ⁵³ tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ⁵⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ⁵⁵ tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ⁵⁶ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ⁵⁷ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ⁵⁸ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ⁵⁹ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”