Discovery BoxActs 10:6
Context10:6 This man is staying as a guest with a man named Simon, a tanner, 1 whose house is by the sea.”
Acts 10:22
Context10:22 They said, “Cornelius the centurion, 2 a righteous 3 and God-fearing man, well spoken of by the whole Jewish nation, 4 was directed by a holy angel to summon you to his house and to hear a message 5 from you.”
Acts 10:32-33
Context10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, 6 by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. 7 So now we are all here in the presence of God 8 to listen 9 to everything the Lord has commanded you to say to us.” 10
Acts 10:43
Context10:43 About him all the prophets testify, 11 that everyone who believes in him receives forgiveness of sins 12 through his name.”
Acts 16:31
Context16:31 They replied, 13 “Believe 14 in the Lord Jesus 15 and you will be saved, you and your household.”
Psalms 19:7-11
Context19:7 The law of the Lord is perfect
and preserves one’s life. 16
The rules set down by the Lord 17 are reliable 18
and impart wisdom to the inexperienced. 19
19:8 The Lord’s precepts are fair 20
and make one joyful. 21
The Lord’s commands 22 are pure 23
and give insight for life. 24
19:9 The commands to fear the Lord are right 25
and endure forever. 26
The judgments given by the Lord are trustworthy
and absolutely just. 27
19:10 They are of greater value 28 than gold,
than even a great amount of pure gold;
they bring greater delight 29 than honey,
than even the sweetest honey from a honeycomb.
19:11 Yes, your servant finds moral guidance there; 30
those who obey them receive a rich reward. 31
Mark 16:16
Context16:16 The one who believes and is baptized will be saved, but the one who does not believe will be condemned.
John 6:63
Context6:63 The Spirit is the one who gives life; human nature is of no help! 32 The words that I have spoken to you are spirit and are life. 33
John 6:68
Context6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life.
John 12:50
Context12:50 And I know that his commandment is eternal life. 34 Thus the things I say, I say just as the Father has told me.” 35
John 20:31
Context20:31 But these 36 are recorded 37 so that you may believe 38 that Jesus is the Christ, 39 the Son of God, and that by believing you may have life in his name. 40
Romans 1:16-17
Context1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. 41 1:17 For the righteousness 42 of God is revealed in the gospel 43 from faith to faith, 44 just as it is written, “The righteous by faith will live.” 45
Romans 10:9-10
Context10:9 because if you confess with your mouth that Jesus is Lord 46 and believe in your heart that God raised him from the dead, you will be saved. 10:10 For with the heart one believes and thus has righteousness 47 and with the mouth one confesses and thus has salvation. 48
Romans 10:1
Context10:1 Brothers and sisters, 49 my heart’s desire and prayer to God on behalf of my fellow Israelites 50 is for their salvation.
Romans 5:9-13
Context5:9 Much more then, because we have now been declared righteous 51 by his blood, 52 we will be saved through him from God’s wrath. 53 5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life? 5:11 Not 54 only this, but we also rejoice 55 in God through our Lord Jesus Christ, through whom we have now received this reconciliation.
5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people 56 because 57 all sinned – 5:13 for before the law was given, 58 sin was in the world, but there is no accounting for sin 59 when there is no law.
[10:6] 1 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.
[10:22] 2 sn See the note on the word centurion in 10:1.
[10:22] 4 tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.
[10:22] 5 tn Grk “hear words.”
[10:32] 6 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname.
[10:33] 7 tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).
[10:33] 8 tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.
[10:33] 9 tn Or “to hear everything.”
[10:33] 10 tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.
[10:43] 11 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] 12 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.
[16:31] 14 sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.
[16:31] 15 tc The majority of
[19:7] 16 tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a.
[19:7] 17 tn Traditionally, “the testimony of the
[19:7] 18 tn God’s covenant contains a clear, reliable witness to his moral character and demands.
[19:7] 19 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.
[19:8] 20 tn Or “just.” Perhaps the idea is that they impart a knowledge of what is just and right.
[19:8] 21 tn Heb “[they] make happy [the] heart.” Perhaps the point is that they bring a sense of joyful satisfaction to the one who knows and keeps them, for those who obey God’s law are richly rewarded. See v. 11b.
[19:8] 22 tn Heb “command.” The singular here refers to the law as a whole.
[19:8] 23 tn Because they reflect God’s character, his commands provide a code of moral and ethical purity.
[19:8] 24 tn Heb [they] enlighten [the] eyes.
[19:9] 25 tn Heb “the fear of the
[19:9] 26 tn Heb “[it] stands permanently.”
[19:9] 27 sn Trustworthy and absolutely just. The Lord’s commands accurately reflect God’s moral will for his people and are an expression of his just character.
[19:10] 28 tn Heb “more desirable.”
[19:10] 29 tn Heb “are sweeter.” God’s law is “sweet’ in the sense that, when obeyed, it brings a great reward (see v. 11b).
[19:11] 30 tn Heb “moreover your servant is warned by them.”
[19:11] 31 tn Heb “in the keeping of them [there is] a great reward.”
[6:63] 32 tn Grk “the flesh counts for nothing.”
[6:63] 33 tn Or “are spirit-giving and life-producing.”
[12:50] 34 tn Or “his commandment results in eternal life.”
[12:50] 35 tn Grk “The things I speak, just as the Father has spoken to me, thus I speak.”
[20:31] 36 tn Grk “these things.”
[20:31] 37 tn Grk “are written.”
[20:31] 38 tc ‡ A difficult textual variant is present at this point in the Greek text. Some
[20:31] 39 tn Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[20:31] 40 sn John 20:31. A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27-28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.
[1:16] 41 sn Here the Greek refers to anyone who is not Jewish.
[1:17] 42 tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).
[1:17] 43 tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.
[1:17] 44 tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pistew" ei" pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (NICNT), 1:363-74.
[1:17] 45 sn A quotation from Hab 2:4.
[10:9] 46 tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.
[10:10] 47 tn Grk “believes to righteousness.”
[10:10] 48 tn Grk “confesses to salvation.”
[10:1] 49 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[10:1] 50 tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.
[5:9] 51 tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.
[5:9] 52 tn Or, according to BDF §219.3, “at the price of his blood.”
[5:9] 53 tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.
[5:11] 54 tn Here δέ (de) has not been translated because of differences between Greek and English style.
[5:11] 55 tn Or “exult, boast.”
[5:12] 56 tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.
[5:12] 57 tn The translation of the phrase ἐφ᾿ ᾧ (ef Jw) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, “On Some of the Problems in the Interpretation of Romans 5.12,” SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, “death spread to all people in whom [Adam] all sinned.” (2) The phrase can be taken with consecutive (resultative) force, meaning “death spread to all people with the result that all sinned.” (3) Others take the phrase as causal in force: “death spread to all people because all sinned.”
