Matthew 11:13

11:13 For all the prophets and the law prophesied until John appeared. ¹ 

Matthew 17:3-4

17:3 Then Moses ²  and Elijah ³  also appeared before them, talking with him. 17:4 So ⁴  Peter said ⁵  to Jesus, “Lord, it is good for us to be here. If you want, I will make ⁶  three shelters ⁷  – one for you, one for Moses, and one for Elijah.”

Luke 9:19

9:19 They ⁸  answered, ⁹  “John the Baptist; others say Elijah; ¹⁰  and still others that one of the prophets of long ago has risen.” ¹¹ 

Luke 9:30-31

9:30 Then ¹²  two men, Moses and Elijah, ¹³  began talking with him. ¹⁴  9:31 They appeared in glorious splendor and spoke about his departure ¹⁵  that he was about to carry out ¹⁶  at Jerusalem. ¹⁷ 

Luke 24:27

24:27 Then ¹⁸  beginning with Moses and all the prophets, ¹⁹  he interpreted to them the things written about ²⁰  himself in all the scriptures.

Luke 24:44

Jesus’ Final Commission

24:44 Then ²¹  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ²²  in the law of Moses and the prophets and the psalms ²³  must be fulfilled.”

John 5:39

5:39 You study the scriptures thoroughly ²⁴  because you think in them you possess eternal life, ²⁵  and it is these same scriptures ²⁶  that testify about me,

John 5:45-47

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. ²⁷  5:46 If ²⁸  you believed Moses, you would believe me, because he wrote about me. 5:47 But if you do not believe what Moses ²⁹  wrote, how will you believe my words?”

Acts 3:21-24

3:21 This one ³⁰  heaven must ³¹  receive until the time all things are restored, ³²  which God declared ³³  from times long ago ³⁴  through his holy prophets. 3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ³⁵  him in everything he tells you. ³⁶  3:23 Every person ³⁷  who does not obey that prophet will be destroyed and thus removed ³⁸  from the people.’ ³⁹  3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ⁴⁰  these days.

Acts 3:1

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ⁴¹  for prayer, ⁴²  at three o’clock in the afternoon. ⁴³ 

Acts 1:10-12

1:10 As ⁴⁴  they were still staring into the sky while he was going, suddenly ⁴⁵  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ⁴⁶  looking up into the sky? This same Jesus who has been taken up from you into heaven ⁴⁷  will come back in the same way you saw him go into heaven.”

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ⁴⁸  from the mountain ⁴⁹  called the Mount of Olives ⁵⁰  (which is near Jerusalem, a Sabbath day’s journey ⁵¹  away).

Revelation 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.”

[11:13]  ¹ tn The word “appeared” is not in the Greek text, but is implied.

[17:3]  ² 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]  ³ 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]  ⁴ tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.

[17:4]  ⁵ tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.

[17:4]  ⁶ 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]  ⁷ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:19]  ⁸ tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:19]  ⁹ tn Grk “And answering, they said.” This is redundant in contemporary English and has been simplified to “They answered.”

[9:19]  ¹⁰ sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.

[9:19]  ¹¹ sn The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8.

[9:30]  ¹² 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]  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).

[9:30]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “accomplish,” “bring to completion.”

[9:31]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:27]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ²² sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ²³ 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]  ²⁴ tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.

[5:39]  ²⁵ 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]  ²⁶ tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).

[5:45]  ²⁷ 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]  ²⁸ tn Grk “For if.”

[5:47]  ²⁹ tn Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.

[3:21]  ³⁰ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ³¹ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ³² tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  ³³ tn Or “spoke.”

[3:21]  ³⁴ tn Or “from all ages past.”

[3:22]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn Or “proclaimed.”

[3:1]  ⁴¹ tn Grk “hour.”

[3:1]  ⁴² sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ⁴³ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[1:10]  ⁴⁴ tn Grk “And as.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:10]  ⁴⁵ tn Grk “behold.”

[1:11]  ⁴⁶ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ⁴⁷ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:12]  ⁴⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ⁴⁹ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ⁵⁰ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ⁵¹ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[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.”