Acts 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ¹  by nailing him to a cross at the hands of Gentiles. ² 

Acts 3:18

3:18 But the things God foretold ³  long ago through ⁴  all the prophets – that his Christ ⁵  would suffer – he has fulfilled in this way.

Acts 13:27-29

13:27 For the people who live in Jerusalem and their rulers did not recognize ⁶  him, ⁷  and they fulfilled the sayings ⁸  of the prophets that are read every Sabbath by condemning ⁹  him. ¹⁰  13:28 Though ¹¹  they found ¹²  no basis ¹³  for a death sentence, ¹⁴  they asked Pilate to have him executed. 13:29 When they had accomplished ¹⁵  everything that was written ¹⁶  about him, they took him down ¹⁷  from the cross ¹⁸  and placed him ¹⁹  in a tomb.

Genesis 50:20

50:20 As for you, you meant to harm me, ²⁰  but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. ²¹ 

Psalms 76:10

76:10 Certainly ²²  your angry judgment upon men will bring you praise; ²³ 

you reveal your anger in full measure. ²⁴ 

Matthew 26:24

26:24 The Son of Man will go as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for him if he had never been born.”

Matthew 26:54

26:54 How then would the scriptures that say it must happen this way be fulfilled?”

Luke 22:22

22:22 For the Son of Man is to go just as it has been determined, ²⁵  but woe to that man by whom he is betrayed!”

Luke 24:44-46

Jesus’ Final Commission

24:44 Then ²⁶  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ²⁷  in the law of Moses and the prophets and the psalms ²⁸  must be fulfilled.” 24:45 Then he opened their minds so they could understand the scriptures, ²⁹  24:46 and said to them, “Thus it stands written that the Christ ³⁰  would suffer ³¹  and would rise from the dead on the third day,

Luke 24:1

The Resurrection

24:1 Now on the first day ³²  of the week, at early dawn, the women ³³  went to the tomb, taking the aromatic spices ³⁴  they had prepared.

Luke 2:7-8

2:7 And she gave birth to her firstborn son and wrapped him in strips of cloth ³⁵  and laid him in a manger, ³⁶  because there was no place for them in the inn. ³⁷ 

The Shepherds’ Visit

2:8 Now ³⁸  there were shepherds ³⁹  nearby ⁴⁰  living out in the field, keeping guard ⁴¹  over their flock at night.

[2:23]  ¹ tn Or “you killed.”

[2:23]  ² tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[3:18]  ³ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ⁴ tn Grk “by the mouth of” (an idiom).

[3:18]  ⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[13:27]  ⁵ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ⁶ tn Grk “this one.”

[13:27]  ⁷ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  ⁸ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ⁹ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:28]  ⁷ tn Grk “And though.” 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.

[13:28]  ⁸ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ⁹ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ¹⁰ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ⁹ tn Or “carried out.”

[13:29]  ¹⁰ sn That is, everything that was written in OT scripture.

[13:29]  ¹¹ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ¹² tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ¹³ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[50:20]  ¹¹ tn Heb “you devised against me evil.”

[50:20]  ¹² tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”

[76:10]  ¹³ tn Or “for.”

[76:10]  ¹⁴ tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).

[76:10]  ¹⁵ tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.

[22:22]  ¹⁵ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

[24:44]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ¹⁸ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ¹⁹ 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.

[24:45]  ¹⁹ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.

[24:46]  ²¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ²² tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.

[24:1]  ²³ sn The first day of the week is the day after the Sabbath.

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

[24:1]  ²⁵ tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.

[2:7]  ²⁵ sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.

[2:7]  ²⁶ tn Or “a feeding trough.”

[2:7]  ²⁷ tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.

[2:8]  ²⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:8]  ²⁸ sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.

[2:8]  ²⁹ tn Grk “in that region.”

[2:8]  ³⁰ tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”