Acts 17:2-3

17:2 Paul went to the Jews in the synagogue, ¹  as he customarily did, and on three Sabbath days he addressed ²  them from the scriptures, 17:3 explaining and demonstrating ³  that the Christ ⁴  had to suffer and to rise from the dead, ⁵  saying, ⁶  “This Jesus I am proclaiming to you is the Christ.” ⁷ 

Acts 26:22-23

26:22 I have experienced ⁸  help from God to this day, and so I stand testifying to both small and great, saying nothing except ⁹  what the prophets and Moses said ¹⁰  was going to happen: 26:23 that ¹¹  the Christ ¹²  was to suffer and be the first to rise from the dead, to proclaim light both to our people ¹³  and to the Gentiles.” ¹⁴ 

Acts 28:23

28:23 They set ¹⁵  a day to meet with him, ¹⁶  and they came to him where he was staying ¹⁷  in even greater numbers. ¹⁸  From morning until evening he explained things ¹⁹  to them, ²⁰  testifying ²¹  about the kingdom of God ²²  and trying to convince ²³  them about Jesus from both the law of Moses and the prophets.

Luke 24:26-27

24:26 Wasn’t ²⁴  it necessary ²⁵  for the Christ ²⁶  to suffer these things and enter into his glory?” 24:27 Then ²⁷  beginning with Moses and all the prophets, ²⁸  he interpreted to them the things written about ²⁹  himself in all the scriptures.

Luke 24:44

Jesus’ Final Commission

24:44 Then ³⁰  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ³¹  in the law of Moses and the prophets and the psalms ³²  must be fulfilled.”

Luke 24:1

The Resurrection

24:1 Now on the first day ³³  of the week, at early dawn, the women ³⁴  went to the tomb, taking the aromatic spices ³⁵  they had prepared.

Colossians 1:3-4

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ³⁶  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ³⁷  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Colossians 1:1

Salutation

1:1 From Paul, ³⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:10-11

1:10 so that you may live ³⁹  worthily of the Lord and please him in all respects ⁴⁰  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ⁴¹  all patience and steadfastness, joyfully

Revelation 19:10

19:10 So ⁴²  I threw myself down ⁴³  at his feet to worship him, but ⁴⁴  he said, “Do not do this! ⁴⁵  I am only ⁴⁶  a fellow servant ⁴⁷  with you and your brothers ⁴⁸  who hold to the testimony about ⁴⁹  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

[17:2]  ¹ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ² tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[17:3]  ³ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  ⁵ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ⁶ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:22]  ⁸ tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  ⁹ tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  ¹⁰ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:23]  ¹¹ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ¹² tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  ¹³ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ¹⁴ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[28:23]  ¹⁵ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ¹⁶ tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ¹⁷ tn Or “came to him in his rented quarters.”

[28:23]  ¹⁸ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ¹⁹ tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[28:23]  ²⁰ tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.

[28:23]  ²¹ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”

[28:23]  ²² sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.

[28:23]  ²³ tn Or “persuade.”

[24:26]  ²⁴ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ²⁵ sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ²⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

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

[24:27]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ³¹ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ³² 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.

[24:1]  ³³ sn The first day of the week is the day after the Sabbath.

[24:1]  ³⁴ tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.

[24:1]  ³⁵ tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.

[1:3]  ³⁶ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ³⁷ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:1]  ³⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:10]  ³⁹ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁴⁰ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ⁴¹ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[19:10]  ⁴² tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ⁴³ 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]  ⁴⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ⁴⁸ 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]  ⁴⁹ 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.”