Acts 26:22

26:22 I have experienced ¹  help from God to this day, and so I stand testifying to both small and great, saying nothing except ²  what the prophets and Moses said ³  was going to happen:

Isaiah 53:11

53:11 Having suffered, he will reflect on his work,

he will be satisfied when he understands what he has done. ⁴ 

“My servant ⁵  will acquit many, ⁶ 

for he carried their sins. ⁷ 

Jeremiah 31:34

31:34 “People will no longer need to teach their neighbors and relatives to know me. ⁸  For all of them, from the least important to the most important, will know me,” ⁹  says the Lord. “For ¹⁰  I will forgive their sin and will no longer call to mind the wrong they have done.”

Daniel 9:24

9:24 “Seventy weeks ¹¹  have been determined

concerning your people and your holy city

to put an end to ¹²  rebellion,

to bring sin ¹³  to completion, ¹⁴ 

to atone for iniquity,

to bring in perpetual ¹⁵  righteousness,

to seal up ¹⁶  the prophetic vision, ¹⁷ 

and to anoint a most holy place. ¹⁸ 

Micah 7:18

7:18 There is no other God like you! ¹⁹ 

You ²⁰  forgive sin

and pardon ²¹  the rebellion

of those who remain among your people. ²² 

You do not remain angry forever, ²³ 

but delight in showing loyal love.

Zechariah 13:1

The Refinement of Judah

13:1 “In that day there will be a fountain opened up for the dynasty ²⁴  of David and the people of Jerusalem ²⁵  to cleanse them from sin and impurity. ²⁶ 

Malachi 4:2

4:2 But for you who respect my name, the sun of vindication ²⁷  will rise with healing wings, ²⁸  and you will skip about ²⁹  like calves released from the stall.

Luke 24:25-27

24:25 So ³⁰  he said to them, “You ³¹  foolish people ³²  – how slow of heart ³³  to believe ³⁴  all that the prophets have spoken! 24:26 Wasn’t ³⁵  it necessary ³⁶  for the Christ ³⁷  to suffer these things and enter into his glory?” 24:27 Then ³⁸  beginning with Moses and all the prophets, ³⁹  he interpreted to them the things written about ⁴⁰  himself in all the scriptures.

Luke 24:44-46

Jesus’ Final Commission

24:44 Then ⁴¹  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ⁴²  in the law of Moses and the prophets and the psalms ⁴³  must be fulfilled.” 24:45 Then he opened their minds so they could understand the scriptures, ⁴⁴  24:46 and said to them, “Thus it stands written that the Christ ⁴⁵  would suffer ⁴⁶  and would rise from the dead on the third day,

John 1:45

1:45 Philip found Nathanael ⁴⁷  and told him, “We have found the one Moses wrote about in the law, and the prophets also ⁴⁸  wrote about – Jesus of Nazareth, the son of Joseph.”

John 5:39-40

5:39 You study the scriptures thoroughly ⁴⁹  because you think in them you possess eternal life, ⁵⁰  and it is these same scriptures ⁵¹  that testify about me, 5:40 but you are not willing to come to me so that you may have life.

John 5:1

Healing a Paralytic at the Pool of Bethesda

5:1 After this ⁵²  there was a Jewish feast, ⁵³  and Jesus went up to Jerusalem. ⁵⁴ 

John 1:11

1:11 He came to what was his own, ⁵⁵  but ⁵⁶  his own people ⁵⁷  did not receive him. ⁵⁸ 

Revelation 19:10

19:10 So ⁵⁹  I threw myself down ⁶⁰  at his feet to worship him, but ⁶¹  he said, “Do not do this! ⁶²  I am only ⁶³  a fellow servant ⁶⁴  with you and your brothers ⁶⁵  who hold to the testimony about ⁶⁶  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

[26:22]  ¹ 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]  ² 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]  ³ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[53:11]  ⁴ tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.

[53:11]  ⁵ sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.

[53:11]  ⁶ tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.

[53:11]  ⁷ tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.

[31:34]  ⁸ tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

[31:34]  ⁹ sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).

[31:34]  ¹⁰ tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

[9:24]  ¹¹ tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

[9:24]  ¹² tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

[9:24]  ¹³ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ¹⁴ tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

[9:24]  ¹⁵ tn Or “everlasting.”

[9:24]  ¹⁶ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  ¹⁷ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ¹⁸ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

[7:18]  ¹⁹ tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ²⁰ tn Heb “one who.” The prayer moves from direct address (second person) in v. 18a to a descriptive (third person) style in vv. 18b-19a and then back to direct address (second person) in vv. 19b-20. Due to considerations of English style and the unfamiliarity of the modern reader with alternation of persons in Hebrew poetry, the entire section has been rendered as direct address (second person) in the translation.

[7:18]  ²¹ tn Heb “pass over.”

[7:18]  ²² tn Heb “of the remnant of his inheritance.”

[7:18]  ²³ tn Heb “he does not keep hold of his anger forever.”

[13:1]  ²⁴ tn Heb “house” (so NIV, NRSV), referring to dynastic descendants.

[13:1]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:1]  ²⁶ tn Heb “for sin and for impurity.” The purpose implied here has been stated explicitly in the translation for clarity.

[4:2]  ²⁷ tn Here the Hebrew word צְדָקָה (tsÿdaqah), usually translated “righteousness” (so KJV, NIV, NRSV, NLT; cf. NAB “justice”), has been rendered as “vindication” because it is the vindication of God’s people that is in view in the context. Cf. BDB 842 s.v. צְדָקָה 6; “righteousness as vindicated, justification, salvation, etc.”

[4:2]  ²⁸ sn The point of the metaphor of healing wings is unclear. The sun seems to be compared to a bird. Perhaps the sun’s “wings” are its warm rays. “Healing” may refer to a reversal of the injury done by evildoers (see Mal 3:5).

[4:2]  ²⁹ tn Heb “you will go out and skip about.”

[24:25]  ³⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ³¹ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ³² tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ³³ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ³⁴ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:26]  ³⁵ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ³⁶ 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]  ³⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:27]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ⁴² sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ⁴⁶ 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.

[1:45]  ⁴⁷ 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]  ⁴⁸ tn “Also” is not in the Greek text, but is implied.

[5:39]  ⁴⁹ tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.

[5:39]  ⁵⁰ 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]  ⁵¹ tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).

[5:1]  ⁵² sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.

[5:1]  ⁵³ tc The textual variants ἑορτή or ἡ ἑορτή (Jeorth or Jh Jeorth, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ Ë¹ 33 892 1424 pm, but is lacking in {Ì^66,75 A B D T W^s Θ Ë¹³ 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.

[5:1]  ⁵⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:11]  ⁵⁵ tn Grk “to his own things.”

[1:11]  ⁵⁶ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ⁵⁷ tn “People” is not in the Greek text but is implied.

[1:11]  ⁵⁸ sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.

[19:10]  ⁵⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ⁶⁰ 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]  ⁶¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ⁶² 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]  ⁶³ 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]  ⁶⁴ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ⁶⁵ 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]  ⁶⁶ 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.”