Acts 24:14

24:14 But I confess this to you, that I worship ¹  the God of our ancestors ²  according to the Way (which they call a sect), believing everything that is according to the law ³  and that is written in the prophets.

Acts 28:23

28:23 They set ⁴  a day to meet with him, ⁵  and they came to him where he was staying ⁶  in even greater numbers. ⁷  From morning until evening he explained things ⁸  to them, ⁹  testifying ¹⁰  about the kingdom of God ¹¹  and trying to convince ¹²  them about Jesus from both the law of Moses and the prophets.

Matthew 17:4-5

17:4 So ¹³  Peter said ¹⁴  to Jesus, “Lord, it is good for us to be here. If you want, I will make ¹⁵  three shelters ¹⁶  – one for you, one for Moses, and one for Elijah.” 17:5 While he was still speaking, a ¹⁷  bright cloud ¹⁸  overshadowed ¹⁹  them, and a voice from the cloud said, ²⁰  “This is my one dear Son, ²¹  in whom I take great delight. Listen to him!” ²² 

Luke 16:29-31

16:29 But Abraham said, ²³  ‘They have Moses and the prophets; they must respond to ²⁴  them.’ 16:30 Then ²⁵  the rich man ²⁶  said, ‘No, father Abraham, but if someone from the dead ²⁷  goes to them, they will repent.’ 16:31 He ²⁸  replied to him, ‘If they do not respond to ²⁹  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ³⁰ 

John 1:17

1:17 For the law was given through Moses, but ³¹  grace and truth came about through Jesus Christ.

John 1:45

1:45 Philip found Nathanael ³²  and told him, “We have found the one Moses wrote about in the law, and the prophets also ³³  wrote about – Jesus of Nazareth, the son of Joseph.”

John 3:14-15

3:14 Just as ³⁴  Moses lifted up the serpent ³⁵  in the wilderness, ³⁶  so must the Son of Man be lifted up, ³⁷  3:15 so that everyone who believes in him may have eternal life.” ³⁸ 

John 5:39

5:39 You study the scriptures thoroughly ³⁹  because you think in them you possess eternal life, ⁴⁰  and it is these same scriptures ⁴¹  that testify about me,

John 5:46

5:46 If ⁴²  you believed Moses, you would believe me, because he wrote about me.

Romans 3:21

3:21 But now ⁴³  apart from the law the righteousness of God (which is attested by the law and the prophets) ⁴⁴  has been disclosed –

Revelation 15:3

15:3 They ⁴⁵  sang the song of Moses the servant ⁴⁶  of God and the song of the Lamb: ⁴⁷ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ⁴⁸ 

Just ⁴⁹  and true are your ways,

King over the nations! ⁵⁰ 

[24:14]  ¹ tn Or “serve.”

[24:14]  ² tn Or “forefathers”; Grk “fathers.”

[24:14]  ³ sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.

[28:23]  ⁴ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ⁵ tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ⁶ tn Or “came to him in his rented quarters.”

[28:23]  ⁷ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Or “persuade.”

[17:4]  ¹³ tn Here δέ (de) has been translated as “so” to indicate that the appearance of Moses and Elijah prompted Peter’s comment.

[17:4]  ¹⁴ tn Grk “Peter answering said.” This construction is somewhat redundant and has been simplified in the translation.

[17:4]  ¹⁵ tc Instead of the singular future indicative ποιήσω (poihsw, “I will make”), most witnesses (C³ D L W Θ [Φ] 0281 Ë^[1],13 33 Ï lat sy co) have the plural aorist subjunctive ποιήσωμεν (poihswmen, “let us make”). But since ποιήσωμεν is the reading found in the parallel accounts in Mark and Luke, it is almost surely a motivated reading. Further, the earliest and best witnesses, as well as a few others (א B C* 700 pc) have ποιήσω. It is thus more likely that the singular verb is authentic.

[17:4]  ¹⁶ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[17:5]  ¹⁷ tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:5]  ¹⁸ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ¹⁹ tn Or “surrounded.”

[17:5]  ²⁰ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[17:5]  ²¹ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[17:5]  ²² sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[16:29]  ²³ tn Grk “says.” This is one of the few times Luke uses the historical present.

[16:29]  ²⁴ 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).

[16:30]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[16:30]  ²⁶ tn Grk “he”; the referent (the rich man, v. 19) has been specified in the translation for clarity.

[16:30]  ²⁷ sn If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.

[16:31]  ²⁸ tn Here δέ (de) has not been translated.

[16:31]  ²⁹ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ³⁰ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[1:17]  ³¹ tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).

[1:45]  ³² 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]  ³³ tn “Also” is not in the Greek text, but is implied.

[3:14]  ³⁴ tn Grk “And just as.”

[3:14]  ³⁵ sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.

[3:14]  ³⁶ sn An allusion to Num 21:5-9.

[3:14]  ³⁷ sn So must the Son of Man be lifted up. This is ultimately a prediction of Jesus’ crucifixion. Nicodemus could not have understood this, but John’s readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus’ death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the “pendulum” which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5-11). See also the note on the title Son of Man in 1:51.

[3:15]  ³⁸ tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).

[5:39]  ³⁹ tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.

[5:39]  ⁴⁰ sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”

[5:39]  ⁴¹ tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).

[5:46]  ⁴² tn Grk “For if.”

[3:21]  ⁴³ 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]  ⁴⁴ tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

[15:3]  ⁴⁵ tn Here καί (kai) has not been translated.

[15:3]  ⁴⁶ tn See the note on the word “servants” in 1:1.

[15:3]  ⁴⁷ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ⁴⁸ 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]  ⁴⁹ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ⁵⁰ 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.