Genesis 49:10

49:10 The scepter will not depart from Judah,

nor the ruler’s staff from between his feet, ¹ 

until he comes to whom it belongs; ² 

the nations will obey him. ³ 

Daniel 2:44

2:44 In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever.

Haggai 2:7

2:7 I will also shake up all the nations, and they ⁴  will offer their treasures; ⁵  then I will fill this temple with glory,’ says the Lord who rules over all.

Zechariah 6:12

6:12 Then say to him, ‘The Lord who rules over all says, “Look – here is the man whose name is Branch, ⁶  who will sprout up from his place and build the temple of the Lord.

Matthew 13:17

13:17 For I tell you the truth, ⁷  many prophets and righteous people longed to see ⁸  what you see but did not see it, and to hear what you hear but did not hear it.

Luke 10:24

10:24 For I tell you that many prophets and kings longed to see ⁹  what you see but did not see it, and to hear what you hear but did not hear it.”

Luke 24:25-27

24:25 So ¹⁰  he said to them, “You ¹¹  foolish people ¹²  – how slow of heart ¹³  to believe ¹⁴  all that the prophets have spoken! 24:26 Wasn’t ¹⁵  it necessary ¹⁶  for the Christ ¹⁷  to suffer these things and enter into his glory?” 24:27 Then ¹⁸  beginning with Moses and all the prophets, ¹⁹  he interpreted to them the things written about ²⁰  himself in all the scriptures.

Luke 24:44

Jesus’ Final Commission

24:44 Then ²¹  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ²²  in the law of Moses and the prophets and the psalms ²³  must be fulfilled.”

Acts 3:22-24

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ²⁴  him in everything he tells you. ²⁵  3:23 Every person ²⁶  who does not obey that prophet will be destroyed and thus removed ²⁷  from the people.’ ²⁸  3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ²⁹  these days.

Acts 7:52

7:52 Which of the prophets did your ancestors ³⁰  not persecute? ³¹  They ³²  killed those who foretold long ago the coming of the Righteous One, ³³  whose betrayers and murderers you have now become! ³⁴ 

Acts 10:43

10:43 About him all the prophets testify, ³⁵  that everyone who believes in him receives forgiveness of sins ³⁶  through his name.”

Acts 13:27-29

13:27 For the people who live in Jerusalem and their rulers did not recognize ³⁷  him, ³⁸  and they fulfilled the sayings ³⁹  of the prophets that are read every Sabbath by condemning ⁴⁰  him. ⁴¹  13:28 Though ⁴²  they found ⁴³  no basis ⁴⁴  for a death sentence, ⁴⁵  they asked Pilate to have him executed. 13:29 When they had accomplished ⁴⁶  everything that was written ⁴⁷  about him, they took him down ⁴⁸  from the cross ⁴⁹  and placed him ⁵⁰  in a tomb.

Acts 28:23

28:23 They set ⁵¹  a day to meet with him, ⁵²  and they came to him where he was staying ⁵³  in even greater numbers. ⁵⁴  From morning until evening he explained things ⁵⁵  to them, ⁵⁶  testifying ⁵⁷  about the kingdom of God ⁵⁸  and trying to convince ⁵⁹  them about Jesus from both the law of Moses and the prophets.

Acts 28:2

28:2 The local inhabitants ⁶⁰  showed us extraordinary ⁶¹  kindness, for they built a fire and welcomed us all because it had started to rain ⁶²  and was cold.

Acts 1:19-21

1:19 This ⁶³  became known to all who lived in Jerusalem, so that in their own language ⁶⁴  they called that field ⁶⁵  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ⁶⁶  and let there be no one to live in it,’ ⁶⁷  and ‘Let another take his position of responsibility.’ ⁶⁸  1:21 Thus one of the men ⁶⁹  who have accompanied us during all the time the Lord Jesus associated with ⁷⁰  us,

[49:10]  ¹ tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.

[49:10]  ² tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.

[49:10]  ³ tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.

[2:7]  ⁴ tn Heb “all the nations.”

[2:7]  ⁵ tn Though the subject here is singular (חֶמְדַּה, khemdah; “desire”), the preceding plural predicate mandates a collective subject, “desired (things)” or, better, an emendation to a plural form, חֲמֻדֹת (khamudot, “desirable [things],” hence “treasures”). Cf. ASV “the precious things”; NASB “the wealth”; NRSV “the treasure.” In the OT context this has no direct reference to the coming of the Messiah.

[6:12]  ⁶ tn The epithet “Branch” (צֶמַח, tsemakh) derives from the verb used here (יִצְמָח, yitsmakh, “will sprout up”) to describe the rise of the Messiah, already referred to in this manner in Zech 3:8 (cf. Isa 11:1; 53:2; Jer 33:15). In the immediate context this refers to Zerubbabel, but the ultimate referent is Jesus (cf. John 19:5).

[13:17]  ⁷ tn Grk “truly (ἀμήν, amhn) I say to you.”

[13:17]  ⁸ sn This is what past prophets and righteous people had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[10:24]  ⁹ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[24:25]  ¹⁰ 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]  ¹¹ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ¹² tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ¹³ 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]  ¹⁴ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:26]  ¹⁵ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ¹⁶ 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]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:27]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ²² sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ²³ 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.

[3:22]  ²⁴ 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]  ²⁵ 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.

[3:23]  ²⁶ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ²⁷ tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ²⁸ sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[3:24]  ²⁹ tn Or “proclaimed.”

[7:52]  ³⁰ tn Or “forefathers”; Grk “fathers.”

[7:52]  ³¹ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ³² tn Grk “And they.” 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.

[7:52]  ³³ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ³⁴ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[10:43]  ³⁵ tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.

[10:43]  ³⁶ sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

[13:27]  ³⁷ 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]  ³⁸ tn Grk “this one.”

[13:27]  ³⁹ 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]  ⁴⁰ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ⁴⁴ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ⁴⁵ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ⁴⁶ tn Or “carried out.”

[13:29]  ⁴⁷ sn That is, everything that was written in OT scripture.

[13:29]  ⁴⁸ 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]  ⁴⁹ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ⁵⁰ 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.

[28:23]  ⁵¹ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ⁵² tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ⁵³ tn Or “came to him in his rented quarters.”

[28:23]  ⁵⁴ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ tn Or “persuade.”

[28:2]  ⁶⁰ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:2]  ⁶¹ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ⁶² tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”

[1:19]  ⁶³ 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]  ⁶⁴ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁶⁵ 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]  ⁶⁶ tn Or “uninhabited” or “empty.”

[1:20]  ⁶⁷ sn A quotation from Ps 69:25.

[1:20]  ⁶⁸ tn Or “Let another take his office.”

[1:21]  ⁶⁹ 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]  ⁷⁰ 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.”