Acts 2:36

2:36 Therefore let all the house of Israel know beyond a doubt ¹  that God has made this Jesus whom you crucified ²  both Lord ³  and Christ.” ⁴ 

Acts 3:22

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ⁵  him in everything he tells you. ⁶ 

Acts 5:31

5:31 God exalted him ⁷  to his right hand as Leader ⁸  and Savior, to give repentance to Israel and forgiveness of sins. ⁹ 

Acts 5:1

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.

Acts 12:8

12:8 The angel said to him, “Fasten your belt ¹⁰  and put on your sandals.” Peter ¹¹  did so. Then the angel ¹²  said to him, “Put on your cloak ¹³  and follow me.”

Nehemiah 9:10-14

9:10 You performed awesome signs ¹⁴  against Pharaoh, against his servants, and against all the people of his land, for you knew that the Egyptians ¹⁵  had acted presumptuously ¹⁶  against them. You made for yourself a name that is celebrated to this day. 9:11 You split the sea before them, and they crossed through ¹⁷  the sea on dry ground! But you threw their pursuers ¹⁸  into the depths, like a stone into surging ¹⁹  waters. 9:12 You guided them with a pillar of cloud by day and with a pillar of fire by night to illumine for them the path they were to travel.

9:13 “You came down on Mount Sinai and spoke with them from heaven. You provided them with just judgments, true laws, and good statutes and commandments. 9:14 You made known to them your holy Sabbath; you issued commandments, statutes, and law to them through ²⁰  Moses your servant.

Psalms 77:20

77:20 You led your people like a flock of sheep,

by the hand of Moses and Aaron.

Isaiah 63:11-12

63:11 His people remembered the ancient times. ²¹ 

Where is the one who brought them up out of the sea,

along with the shepherd of ²²  his flock?

Where is the one who placed his holy Spirit among them, ²³ 

63:12 the one who made his majestic power available to Moses, ²⁴ 

who divided the water before them,

gaining for himself a lasting reputation, ²⁵ 

Revelation 15:3

15:3 They ²⁶  sang the song of Moses the servant ²⁷  of God and the song of the Lamb: ²⁸ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ²⁹ 

Just ³⁰  and true are your ways,

King over the nations! ³¹ 

[2:36]  ¹ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ² tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ³ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ⁴ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:22]  ⁵ 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]  ⁶ 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.

[5:31]  ⁷ tn Grk “This one God exalted” (emphatic).

[5:31]  ⁸ tn Or “Founder” (of a movement).

[5:31]  ⁹ tn Or “to give repentance and forgiveness of sins to Israel.”

[12:8]  ¹⁰ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ¹¹ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ¹² tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ¹³ tn Or “outer garment.”

[9:10]  ¹⁴ tn Heb “signs and wonders.” This phrase is a hendiadys. The second noun functions adjectivally, while the first noun retains its full nominal sense: “awesome signs” or “miraculous signs.”

[9:10]  ¹⁵ tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.

[9:10]  ¹⁶ tn Or “arrogantly” (so NASB); NRSV “insolently.”

[9:11]  ¹⁷ tn Heb “in the midst of.”

[9:11]  ¹⁸ tn Heb “those who pursued them.”

[9:11]  ¹⁹ tn Heb “mighty.”

[9:14]  ²⁰ tn Heb “by the hand of.”

[63:11]  ²¹ tn Heb “and he remembered the days of antiquity, Moses, his people.” The syntax of the statement is unclear. The translation assumes that “his people” is the subject of the verb “remembered.” If original, “Moses” is in apposition to “the days of antiquity,” more precisely identifying the time period referred to. However, the syntactical awkwardness suggests that “Moses” may have been an early marginal note (perhaps identifying “the shepherd of his flock” two lines later) that has worked its way into the text.

[63:11]  ²² tn The Hebrew text has a plural form, which if retained and taken as a numerical plural, would probably refer to Moses, Aaron, and the Israelite tribal leaders at the time of the Exodus. Most prefer to emend the form to the singular (רָעָה, ra’ah) and understand this as a reference just to Moses.

[63:11]  ²³ sn See the note at v. 10.

[63:12]  ²⁴ tn Heb “who caused to go at the right hand of Moses the arm of his splendor.”

[63:12]  ²⁵ tn Heb “making for himself a lasting name.”

[15:3]  ²⁶ tn Here καί (kai) has not been translated.

[15:3]  ²⁷ tn See the note on the word “servants” in 1:1.

[15:3]  ²⁸ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ²⁹ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[15:3]  ³⁰ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ³¹ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.