Acts 13:15

13:15 After the reading from the law and the prophets, ¹  the leaders of the synagogue ²  sent them a message, ³  saying, “Brothers, ⁴  if you have any message ⁵  of exhortation ⁶  for the people, speak it.” ⁷ 

Matthew 7:12

7:12 In ⁸  everything, treat others as you would want them ⁹  to treat you, ¹⁰  for this fulfills ¹¹  the law and the prophets.

Matthew 22:40

22:40 All the law and the prophets depend ¹²  on these two commandments.”

Luke 16:16

16:16 “The law and the prophets were in force ¹³  until John; ¹⁴  since then, ¹⁵  the good news of the kingdom of God ¹⁶  has been proclaimed, and everyone is urged to enter it. ¹⁷ 

Luke 16:29

16:29 But Abraham said, ¹⁸  ‘They have Moses and the prophets; they must respond to ¹⁹  them.’

John 1:45

1:45 Philip found Nathanael ²⁰  and told him, “We have found the one Moses wrote about in the law, and the prophets also ²¹  wrote about – Jesus of Nazareth, the son of Joseph.”

Romans 3:21

3:21 But now ²²  apart from the law the righteousness of God (which is attested by the law and the prophets) ²³  has been disclosed –

[13:15]  ¹ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ² tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ³ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ⁴ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ⁵ tn Or “word.”

[13:15]  ⁶ tn Or “encouragement.”

[13:15]  ⁷ tn Or “give it.”

[7:12]  ⁸ tn Grk “Therefore in.” Here οὖν (oun) has not been translated.

[7:12]  ⁹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[7:12]  ¹⁰ sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.

[7:12]  ¹¹ tn Grk “is.”

[22:40]  ¹² tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).

[16:16]  ¹³ tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ¹⁴ sn John refers to John the Baptist.

[16:16]  ¹⁵ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ¹⁶ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[16:16]  ¹⁷ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[16:29]  ¹⁸ tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29]  ¹⁹ tn Or “obey”; Grk “hear.” This recalls the many OT texts calling for a righteous heart to respond to people in need (Deut 14:28-29; Isa 3:14-15; Amos 2:6-8; Mic 2:1-2; Zech 7:9-10).

[1:45]  ²⁰ sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip, while in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name.

[1:45]  ²¹ tn “Also” is not in the Greek text, but is implied.

[3:21]  ²² 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]  ²³ tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.