Kisah Para Rasul 3:23

3:23 Every person ¹  who does not obey that prophet will be destroyed and thus removed ²  from the people.’ ³ 

Matius 17:3-5

17:3 Then Moses ⁴  and Elijah ⁵  also appeared before them, talking with him. 17:4 So ⁶  Peter said ⁷  to Jesus, “Lord, it is good for us to be here. If you want, I will make ⁸  three shelters ⁹  – one for you, one for Moses, and one for Elijah.” 17:5 While he was still speaking, a ¹⁰  bright cloud ¹¹  overshadowed ¹²  them, and a voice from the cloud said, ¹³  “This is my one dear Son, ¹⁴  in whom I take great delight. Listen to him!” ¹⁵ 

Markus 9:7

9:7 Then ¹⁶  a cloud ¹⁷  overshadowed them, ¹⁸  and a voice came from the cloud, “This is my one dear Son. ¹⁹  Listen to him!” ²⁰ 

Lukas 9:30-31

9:30 Then ²¹  two men, Moses and Elijah, ²²  began talking with him. ²³  9:31 They appeared in glorious splendor and spoke about his departure ²⁴  that he was about to carry out ²⁵  at Jerusalem. ²⁶ 

Lukas 9:35

9:35 Then ²⁷  a voice came from the cloud, saying, “This is my Son, my Chosen One. ²⁸  Listen to him!” ²⁹ 

Yohanes 8:46-47

8:46 Who among you can prove me guilty ³⁰  of any sin? ³¹  If I am telling you ³²  the truth, why don’t you believe me? 8:47 The one who belongs to ³³  God listens and responds ³⁴  to God’s words. You don’t listen and respond, ³⁵  because you don’t belong to God.” ³⁶ 

Yohanes 18:37

18:37 Then Pilate said, ³⁷  “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to ³⁸  my voice.”

[3:23]  ¹ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ² 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]  ³ 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.

[17:3]  ⁴ tn Grk “And behold, Moses.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:3]  ⁵ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[17:4]  ⁶ tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.

[17:4]  ⁷ tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.

[17:4]  ⁸ tc Instead of the singular future indicative ποιήσω (poihsw, “I will make”), most witnesses (C³ D L W Θ [Φ] 0281 Ë^[1],13 33 Ï lat sy co) have the plural aorist subjunctive ποιήσωμεν (poihswmen, “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others (א B C* 700 pc) have ποιήσω. It is thus more likely that the singular verb is authentic.

[17:4]  ⁹ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[17:4]  sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next verse makes it clear that it was not enough honor.

[17:5]  ¹⁰ tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:5]  ¹¹ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ¹² tn Or “surrounded.”

[17:5]  ¹³ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[17:5]  ¹⁴ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[17:5]  ¹⁵ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[9:7]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:7]  ¹⁷ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:7]  ¹⁸ tn Grk “And there came a cloud, surrounding them.”

[9:7]  ¹⁹ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[9:7]  ²⁰ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[9:30]  ²¹ tn Grk “And behold.” Here καί (kai) has not been translated because of differences between Greek and English style. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:30]  ²² sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[9:30]  ²³ tn Grk “two men were talking with him, who were Moses and Elijah.” The relative clause has been simplified to an appositive and transposed in keeping with contemporary English style.

[9:31]  ²⁴ tn Grk “his exodus,” which refers to Jesus’ death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering.

[9:31]  ²⁵ tn Or “accomplish,” “bring to completion.”

[9:31]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:35]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:35]  ²⁸ tc Most mss, especially the later ones, have ἀγαπητός (agaphto", “the one I love”; A C* W ˹³ 33 Ï it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agaphto" en |w (h)udokhsa, “the one I love, in whom I am well pleased”; C³ D Ψ pc) here, instead of ἐκλελεγμένος (eklelegmeno", “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from Ì^45,75 א B L Ξ [phone] pc co.

[9:35]  tn The participle ὁ ἐκλελεγμένος (Jo eklelegmeno"), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (Jo eklekto") which also appears in Luke 23:35.

[9:35]  sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.

[9:35]  ²⁹ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[8:46]  ³⁰ tn Or “can convict me.”

[8:46]  ³¹ tn Or “of having sinned”; Grk “of sin.”

[8:46]  ³² tn Or “if I tell you.”

[8:47]  ³³ tn Grk “who is of.”

[8:47]  ³⁴ tn Grk “to God hears” (in the sense of listening to something and responding to it).

[8:47]  ³⁵ tn Grk “you do not hear” (in the sense of listening to something and responding to it).

[8:47]  ³⁶ tn Grk “you are not of God.”

[18:37]  ³⁷ tn Grk “said to him.”

[18:37]  ³⁸ tn Or “obeys”; Grk “hears.”