Galatians 2:20

2:20 I have been crucified with Christ, ¹  and it is no longer I who live, but Christ lives in me. So ²  the life I now live in the body, ³  I live because of the faithfulness of the Son of God, ⁴  who loved me and gave himself for me.

John 6:68-69

6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life. 6:69 We ⁵  have come to believe and to know ⁶  that you are the Holy One of God!” ⁷ 

John 20:31

20:31 But these ⁸  are recorded ⁹  so that you may believe ¹⁰  that Jesus is the Christ, ¹¹  the Son of God, and that by believing you may have life in his name. ¹² 

Acts 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ¹³  by which we must ¹⁴  be saved.”

Acts 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ¹⁵  were speaking to the people, the priests and the commander ¹⁶  of the temple guard ¹⁷  and the Sadducees ¹⁸  came up ¹⁹  to them,

Acts 1:2

1:2 until the day he was taken up to heaven, ²⁰  after he had given orders ²¹  by ²²  the Holy Spirit to the apostles he had chosen.

Acts 1:8-9

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ²³  of the earth.” 1:9 After ²⁴  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight.

Acts 1:18-21

1:18 (Now this man Judas ²⁵  acquired a field with the reward of his unjust deed, ²⁶  and falling headfirst ²⁷  he burst open in the middle and all his intestines ²⁸  gushed out. 1:19 This ²⁹  became known to all who lived in Jerusalem, so that in their own language ³⁰  they called that field ³¹  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ³²  and let there be no one to live in it,’ ³³  and ‘Let another take his position of responsibility.’ ³⁴  1:21 Thus one of the men ³⁵  who have accompanied us during all the time the Lord Jesus associated with ³⁶  us,

Acts 2:24

2:24 But God raised him up, ³⁷  having released ³⁸  him from the pains ³⁹  of death, because it was not possible for him to be held in its power. ⁴⁰ 

Acts 3:18

3:18 But the things God foretold ⁴¹  long ago through ⁴²  all the prophets – that his Christ ⁴³  would suffer – he has fulfilled in this way.

Acts 3:2

3:2 And a man lame ⁴⁴  from birth ⁴⁵  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ⁴⁶  so he could beg for money ⁴⁷  from those going into the temple courts. ⁴⁸ 

Acts 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁴⁹  the former ⁵⁰  account, ⁵¹  Theophilus, ⁵²  about all that Jesus began to do and teach

Acts 1:1

Jesus Ascends to Heaven

1:1 I wrote ⁵³  the former ⁵⁴  account, ⁵⁵  Theophilus, ⁵⁶  about all that Jesus began to do and teach

Acts 1:7

1:7 He told them, “You are not permitted to know ⁵⁷  the times or periods that the Father has set by his own authority.

Acts 2:1-2

The Holy Spirit and the Day of Pentecost

2:1 Now ⁵⁸  when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly ⁵⁹  a sound ⁶⁰  like a violent wind blowing ⁶¹  came from heaven ⁶²  and filled the entire house where they were sitting.

Revelation 7:9

7:9 After these things I looked, and here was ⁶³  an enormous crowd that no one could count, made up of persons from every nation, tribe, ⁶⁴  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands.

Revelation 7:14

7:14 So ⁶⁵  I said to him, “My lord, you know the answer.” ⁶⁶  Then ⁶⁷  he said to me, “These are the ones who have come out of the great tribulation. They ⁶⁸  have washed their robes and made them white in the blood of the Lamb!

[2:20]  ¹ tn Both the NA²⁷/UBS⁴ Greek text and the NRSV place the phrase “I have been crucified with Christ” at the end of v. 19, but most English translations place these words at the beginning of v. 20.

[2:20]  ² tn Here δέ (de) has been translated as “So” to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.

[2:20]  ³ tn Grk “flesh.”

[2:20]  ⁴ tc A number of important witnesses (Ì⁴⁶ B D* F G) have θεοῦ καὶ Χριστοῦ (qeou kai Cristou, “of God and Christ”) instead of υἱοῦ τοῦ θεοῦ (Juiou tou qeou, “the Son of God”), found in the majority of mss, including several important ones (א A C D¹ Ψ 0278 33 1739 1881 Ï lat sy co). The construction “of God and Christ” appears to be motivated as a more explicit affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule). Although Paul certainly has an elevated Christology, explicit “God-talk” with reference to Jesus does not normally appear until the later books (cf., e.g., Titus 2:13, Phil 2:10-11, and probably Rom 9:5). For different arguments but the same textual conclusions, see TCGNT 524.

[6:69]  ⁵ tn Grk “And we.”

[6:69]  ⁶ sn See 1 John 4:16.

[6:69]  ⁷ tc The witnesses display a bewildering array of variants here. Instead of “the Holy One of God” (ὁ ἅγιος τοῦ θεοῦ, Jo {agio" tou qeou), Tertullian has ὁ Χριστός (Jo Cristo", “the Christ”); C³ Θ* ˹ 33 565 lat read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ (Jo Cristo" Jo Juio" tou qeou, “the Christ, the Son of God”); two versional witnesses (b sy^c) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 ˹³ 33 Ï) read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (Jo Cristo" Jo Juio" tou qeou tou zwnto", “the Christ, the Son of the living God”); and Ì⁶⁶ as well as a few versions have ὁ Χριστὸς ὁ ἅγιος τοῦ θεοῦ (“the Christ, the Holy One of God”). The reading ὁ ἅγιος τοῦ θεοῦ is, however, well supported by Ì⁷⁵ א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in important witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings.

[20:31]  ⁸ tn Grk “these things.”

[20:31]  ⁹ tn Grk “are written.”

[20:31]  ¹⁰ tc ‡ A difficult textual variant is present at this point in the Greek text. Some mss (Ì^66vid א* B Θ 0250 pc) read the present subjunctive πιστεύητε (pisteuhte) after ἵνα (Jina; thus NEB text, “that you may hold the faith”) while others (א² A C D L W Ψ Ë^1,13 33 Ï) read the aorist subjunctive πιστεύσητε (pisteushte) after ἵνα (cf. NEB margin, “that you may come to believe”). As reflected by the renderings of the NEB text and margin, it is often assumed that the present tense would suggest ongoing belief (i.e., the Fourth Gospel primarily addressed those who already believed, and was intended to strengthen their faith), while the aorist tense would speak of coming to faith (i.e., John’s Gospel was primarily evangelistic in nature). Both textual variants enjoy significant ms support, although the present subjunctive has somewhat superior witnesses on its behalf. On internal grounds it is hard to decide which is more likely the original. Many resolve this issue on the basis of a reconstruction of the overall purpose of the Gospel, viz., whether it is addressed to unbelievers or believers. However, since elsewhere in the Gospel of John (1) the present tense can refer to both initial faith and continuation in the faith and (2) the aorist tense simply refrains from commenting on the issue, it is highly unlikely that the distinction here would be determinative for the purpose of the Fourth Gospel. The question of purpose cannot be resolved by choosing one textual variant over the other in 20:31, but must be decided on other factors. Nevertheless, if a choice has to be made, the present subjunctive is the preferred reading. NA²⁷ puts the aorist’s sigma in brackets, thus representing both readings virtually equally (so TCGNT 220).

[20:31]  ¹¹ tn Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[20:31]  ¹² sn John 20:31. A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27-28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.

[4:12]  ¹³ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ¹⁴ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:1]  ¹⁵ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ¹⁶ tn Or “captain.”

[4:1]  ¹⁷ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  ¹⁸ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ¹⁹ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[1:2]  ²⁰ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ²¹ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ²² tn Or “through.”

[1:8]  ²³ tn Or “to the ends.”

[1:9]  ²⁴ tn Grk “And after.” 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.

[1:18]  ²⁵ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ²⁶ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ²⁷ tn Traditionally, “falling headlong.”

[1:18]  ²⁸ tn Or “all his bowels.”

[1:19]  ²⁹ tn Grk “And this.” 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.

[1:19]  ³⁰ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ³¹ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:20]  ³² tn Or “uninhabited” or “empty.”

[1:20]  ³³ sn A quotation from Ps 69:25.

[1:20]  ³⁴ tn Or “Let another take his office.”

[1:21]  ³⁵ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ³⁶ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[2:24]  ³⁷ tn Grk “Whom God raised up.”

[2:24]  ³⁸ tn Or “having freed.”

[2:24]  ³⁹ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ⁴⁰ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[3:18]  ⁴¹ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ⁴² tn Grk “by the mouth of” (an idiom).

[3:18]  ⁴³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:2]  ⁴⁴ tn Or “crippled.”

[3:2]  ⁴⁵ tn Grk “from his mother’s womb.”

[3:2]  ⁴⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ⁴⁷ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ⁴⁸ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[1:1]  ⁴⁹ tn Or “produced,” Grk “made.”

[1:1]  ⁵⁰ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ⁵¹ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  ⁵² tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:1]  ⁵³ tn Or “produced,” Grk “made.”

[1:1]  ⁵⁴ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ⁵⁵ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  ⁵⁶ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:7]  ⁵⁷ tn Grk “It is not for you to know.”

[2:1]  ⁵⁸ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[2:2]  ⁵⁹ tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ⁶⁰ tn Or “a noise.”

[2:2]  ⁶¹ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ⁶² tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[7:9]  ⁶³ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ⁶⁴ tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:14]  ⁶⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁶⁶ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁶⁸ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.