Discovery BoxLuke 24:27
Context24:27 Then 1 beginning with Moses and all the prophets, 2 he interpreted to them the things written about 3 himself in all the scriptures.
Luke 24:44
Context24:44 Then 4 he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me 5 in the law of Moses and the prophets and the psalms 6 must be fulfilled.”
Matthew 17:3-4
Context17:3 Then Moses 7 and Elijah 8 also appeared before them, talking with him. 17:4 So 9 Peter said 10 to Jesus, “Lord, it is good for us to be here. If you want, I will make 11 three shelters 12 – one for you, one for Moses, and one for Elijah.”
Mark 9:4-6
Context9:4 Then Elijah appeared before them along with Moses, 13 and they were talking with Jesus. 9:5 So 14 Peter said to Jesus, 15 “Rabbi, it is good for us to be here. Let us make three shelters 16 – one for you, one for Moses, and one for Elijah.” 9:6 (For they were afraid, and he did not know what to say.) 17
John 1:17
Context1:17 For the law was given through Moses, but 18 grace and truth came about through Jesus Christ.
Romans 3:21-23
Context3:21 But now 19 apart from the law the righteousness of God (which is attested by the law and the prophets) 20 has been disclosed – 3:22 namely, the righteousness of God through the faithfulness of Jesus Christ 21 for all who believe. For there is no distinction, 3:23 for all have sinned and fall short of the glory of God.
Romans 3:2
Context3:2 Actually, there are many advantages. 22 First of all, 23 the Jews 24 were entrusted with the oracles of God. 25
Colossians 3:7-11
Context3:7 You also lived your lives 26 in this way at one time, when you used to live among them. 3:8 But now, put off all such things 27 as anger, rage, malice, slander, abusive language from your mouth. 3:9 Do not lie to one another since you have put off the old man with its practices 3:10 and have been clothed with the new man 28 that is being renewed in knowledge according to the image of the one who created it. 3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave 29 or free, but Christ is all and in all.
Hebrews 3:3-6
Context3:3 For he has come to deserve greater glory than Moses, just as the builder of a house deserves greater honor than the house itself! 3:4 For every house is built by someone, but the builder of all things is God. 3:5 Now Moses was faithful in all God’s 30 house 31 as a servant, to testify to the things that would be spoken. 3:6 But Christ 32 is faithful as a son over God’s 33 house. We are of his house, 34 if in fact we hold firmly 35 to our confidence and the hope we take pride in. 36
[24:27] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:27] 2 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] 3 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] 4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:44] 5 sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.
[24:44] 6 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.
[17:3] 7 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] 8 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] 9 tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.
[17:4] 10 tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.
[17:4] 11 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] 12 tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
[9:4] 13 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).
[9:5] 14 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.
[9:5] 15 tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[9:5] 16 tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
[9:6] 17 sn This is a parenthetical note by the author.
[1:17] 18 tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).
[3:21] 19 tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.
[3:21] 20 tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.
[3:22] 21 tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.
[3:2] 22 tn Grk “much in every way.”
[3:2] 23 tc ‡ Most witnesses (א A D2 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few
[3:2] 25 tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.
[3:7] 26 tn Grk “you also walked.” The verb περιπατέω (peripatew) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11).
[3:8] 27 tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”
[3:10] 28 sn Put off all such things. The commands in vv. 8-9 are based on two reasons given in vv. 9-10 – reasons which are expressed in terms of a metaphor about clothing oneself. Paul says that they have put off the old man and have put on the new man. Two things need to be discussed in reference to Paul’s statement. (1) What is the meaning of the clothing imagery (i.e., the “have put off” and “have been clothed”)? (2) What is the meaning of the old man and the new man? Though some commentators understand the participles “have put off” (v. 9) and “have been clothed” (v. 10) as imperatives (i.e., “put off!” and “put on!”), this use of participles is extremely rare in the NT and thus unlikely here. It is better to take them as having the semantic force of indicatives, and thus they give an explanation of what had happened to the Colossians at the time of their conversion – they had taken off the old man and put on the new when they trusted in Christ (cf. 1:4). While it is difficult to say for certain what the background to Paul’s “clothing” metaphor might be (whether it is primarily Jewish and comes from the OT, or primarily Gentile and comes from some facet of the Greco-Roman religious milieu), it is nonetheless clear, on the basis of Paul’s usage of the expression, that the old man refers to man as he is in Adam and dominated by sin (cf. Rom 6:6; Eph 4:22), while the new man refers to the Christian whose new sphere of existence is in Christ. Though the metaphor of clothing oneself primarily reflects outward actions, there is a distinct inward aspect to it, as the rest of v. 10 indicates: being renewed in knowledge according to the image of the one who created it. Paul’s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal 3:27 with Rom 13:14).
[3:11] 29 tn See the note on “fellow slave” in 1:7.
[3:5] 30 tn Grk “his”; in the translation the referent (God) has been specified for clarity.
[3:5] 31 sn A quotation from Num 12:7.
[3:6] 32 sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.
[3:6] 33 tn Grk “his”; in the translation the referent (God) has been specified for clarity.
[3:6] 34 tn Grk “whose house we are,” continuing the previous sentence.
[3:6] 35 tc The reading adopted by the translation is found in Ì13,46 B sa, while the vast majority of
