Yohanes 6:40

6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ¹  at the last day.” ² 

Yohanes 6:63

6:63 The Spirit is the one who gives life; human nature is of no help! ³  The words that I have spoken to you are spirit and are life. ⁴ 

Yohanes 5:24

5:24 “I tell you the solemn truth, ⁵  the one who hears ⁶  my message ⁷  and believes the one who sent me has eternal life and will not be condemned, ⁸  but has crossed over from death to life.

Yohanes 5:39-40

5:39 You study the scriptures thoroughly ⁹  because you think in them you possess eternal life, ¹⁰  and it is these same scriptures ¹¹  that testify about me, 5:40 but you are not willing to come to me so that you may have life.

Kisah Para Rasul 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ¹²  by which we must ¹³  be saved.”

Kisah Para Rasul 5:20

5:20 “Go and stand in the temple courts ¹⁴  and proclaim ¹⁵  to the people all the words of this life.”

Kisah Para Rasul 7:38

7:38 This is the man who was in the congregation ¹⁶  in the wilderness ¹⁷  with the angel who spoke to him at Mount Sinai, and with our ancestors, ¹⁸  and he ¹⁹  received living oracles ²⁰  to give to you. ²¹ 

Kisah Para Rasul 7:1

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ²² 

Yohanes 5:11-13

5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat ²³  and walk.’” 5:12 They asked him, “Who is the man who said to you, ‘Pick up your mat ²⁴  and walk’?” ²⁵  5:13 But the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place.

[6:40]  ¹ tn Or “resurrect him,” or “make him live again.”

[6:40]  ² sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[6:63]  ³ tn Grk “the flesh counts for nothing.”

[6:63]  ⁴ tn Or “are spirit-giving and life-producing.”

[5:24]  ⁵ tn Grk “Truly, truly, I say to you.”

[5:24]  ⁶ tn Or “obeys.”

[5:24]  ⁷ tn Or “word.”

[5:24]  ⁸ tn Grk “and does not come into judgment.”

[5:39]  ⁹ tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.

[5:39]  ¹⁰ 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]  ¹¹ tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).

[4:12]  ¹² tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ¹³ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[5:20]  ¹⁴ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ¹⁵ tn Or “speak.”

[7:38]  ¹⁶ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ¹⁷ tn Or “desert.”

[7:38]  ¹⁸ tn Or “forefathers”; Grk “fathers.”

[7:38]  ¹⁹ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ²⁰ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ²¹ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[7:1]  ²² tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[5:11]  ²³ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[5:12]  ²⁴ tc While a number of mss, especially the later ones (A^c C³ D Θ Ψ Ë^1,13 33 Ï latt sy), include the words τον κραβ(β)ατ(τ)ον σου (ton krab(b)at(t)on sou, “your mat”) here, the earliest and best (Ì^66,75 א B C* L) do not. Nevertheless, in the translation, it is necessary to supply the words due to the demands of English style, which does not typically allow for understood or implied direct objects as Greek does.

[5:12]  ²⁵ tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.