John 1:33-34

1:33 And I did not recognize him, but the one who sent me to baptize with water said to me, ‘The one on whom you see the Spirit descending and remaining – this is the one who baptizes with the Holy Spirit.’ 1:34 I have both seen and testified that this man is the Chosen One of God.” ¹ 

John 5:36-37

5:36 “But I have a testimony greater than that from John. For the deeds ²  that the Father has assigned me to complete – the deeds ³  I am now doing – testify about me that the Father has sent me. 5:37 And the Father who sent me has himself testified about me. You people ⁴  have never heard his voice nor seen his form at any time, ⁵ 

John 8:18

8:18 I testify about myself ⁶  and the Father who sent me testifies about me.”

John 10:37-38

10:37 If I do not perform ⁷  the deeds ⁸  of my Father, do not believe me. 10:38 But if I do them, even if you do not believe me, believe the deeds, ⁹  so that you may come to know ¹⁰  and understand that I am in the Father and the Father is in me.”

John 11:42

11:42 I knew that you always listen to me, ¹¹  but I said this ¹²  for the sake of the crowd standing around here, that they may believe that you sent me.”

John 15:24

15:24 If I had not performed ¹³  among them the miraculous deeds ¹⁴  that no one else did, they would not be guilty of sin. ¹⁵  But now they have seen the deeds ¹⁶  and have hated both me and my Father. ¹⁷ 

Psalms 2:7

2:7 The king says, ¹⁸  “I will announce the Lord’s decree. He said to me: ¹⁹ 

‘You are my son! ²⁰  This very day I have become your father!

Psalms 40:7

40:7 Then I say,

“Look! I come!

What is written in the scroll pertains to me. ²¹ 

Isaiah 11:1-3

An Ideal King Establishes a Kingdom of Peace

11:1 A shoot will grow out of Jesse’s ²²  root stock,

a bud will sprout ²³  from his roots.

11:2 The Lord’s spirit will rest on him ²⁴  –

a spirit that gives extraordinary wisdom, ²⁵ 

a spirit that provides the ability to execute plans, ²⁶ 

a spirit that produces absolute loyalty to the Lord. ²⁷ 

11:3 He will take delight in obeying the Lord. ²⁸ 

He will not judge by mere appearances, ²⁹ 

or make decisions on the basis of hearsay. ³⁰ 

Isaiah 42:1

The Lord Commissions His Special Servant

42:1 ³¹ “Here is my servant whom I support,

my chosen one in whom I take pleasure.

I have placed my spirit on him;

he will make just decrees ³²  for the nations. ³³ 

Isaiah 61:1-3

The Lord Will Rejuvenate His People

61:1 The spirit of the sovereign Lord is upon me,

because the Lord has chosen ³⁴  me. ³⁵ 

He has commissioned ³⁶  me to encourage ³⁷  the poor,

to help ³⁸  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

61:2 to announce the year when the Lord will show his favor,

the day when our God will seek vengeance, ³⁹ 

to console all who mourn,

61:3 to strengthen those who mourn in Zion,

by giving them a turban, instead of ashes,

oil symbolizing joy, ⁴⁰  instead of mourning,

a garment symbolizing praise, ⁴¹  instead of discouragement. ⁴² 

They will be called oaks of righteousness, ⁴³ 

trees planted by the Lord to reveal his splendor. ⁴⁴ 

Matthew 3:17

3:17 And ⁴⁵  a voice from heaven said, ⁴⁶  “This is my one dear Son; ⁴⁷  in him ⁴⁸  I take great delight.” ⁴⁹ 

Matthew 17:5

17:5 While he was still speaking, a ⁵⁰  bright cloud ⁵¹  overshadowed ⁵²  them, and a voice from the cloud said, ⁵³  “This is my one dear Son, ⁵⁴  in whom I take great delight. Listen to him!” ⁵⁵ 

Mark 1:11

1:11 And a voice came from heaven: “You are my one dear Son; ⁵⁶  in you I take great delight.” ⁵⁷ 

Mark 9:7

9:7 Then ⁵⁸  a cloud ⁵⁹  overshadowed them, ⁶⁰  and a voice came from the cloud, “This is my one dear Son. ⁶¹  Listen to him!” ⁶² 

Luke 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ⁶³  And a voice came from heaven, “You are my one dear Son; ⁶⁴  in you I take great delight.” ⁶⁵ 

Luke 4:18-21

4:18 “The Spirit of the Lord is upon me,

because he has anointed ⁶⁶  me to proclaim good news ⁶⁷  to the poor. ⁶⁸ 

He has sent me ⁶⁹  to proclaim release ⁷⁰  to the captives

and the regaining of sight ⁷¹  to the blind,

to set free ⁷²  those who are oppressed, ⁷³ 

4:19 to proclaim the year ⁷⁴  of the Lord’s favor.” ⁷⁵ 

4:20 Then ⁷⁶  he rolled up ⁷⁷  the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on ⁷⁸  him. 4:21 Then ⁷⁹  he began to tell them, “Today ⁸⁰  this scripture has been fulfilled even as you heard it being read.” ⁸¹ 

Luke 9:35

9:35 Then ⁸²  a voice came from the cloud, saying, “This is my Son, my Chosen One. ⁸³  Listen to him!” ⁸⁴ 

Acts 2:22

2:22 “Men of Israel, ⁸⁵  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ⁸⁶  wonders, and miraculous signs ⁸⁷  that God performed among you through him, just as you yourselves know –

Acts 10:38

10:38 with respect to Jesus from Nazareth, ⁸⁸  that ⁸⁹  God anointed him with the Holy Spirit and with power. He ⁹⁰  went around doing good and healing all who were oppressed by the devil, ⁹¹  because God was with him. ⁹² 

Acts 10:2

10:2 He ⁹³  was a devout, God-fearing man, ⁹⁴  as was all his household; he did many acts of charity for the people ⁹⁵  and prayed to God regularly.

Acts 1:17

1:17 for he was counted as one of us and received a share in this ministry.” ⁹⁶ 

[1:34]  ¹ tc ‡ What did John the Baptist declare about Jesus on this occasion? Did he say, “This is the Son of God” (οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ, |outo" estin Jo Juio" tou qeou), or “This is the Chosen One of God” (οὗτός ἐστιν ὁ ἐκλεκτὸς τοῦ θεοῦ, outo" estin Jo eklekto" tou qeou)? The majority of the witnesses, impressive because of their diversity in age and locales, read “This is the Son of God” (so {Ì^66,75 A B C L Θ Ψ 0233^vid Ë^1,13 33 1241 aur c f l g bo as well as the majority of Byzantine minuscules and many others}). Most scholars take this to be sufficient evidence to regard the issue as settled without much of a need to reflect on internal evidence. On the other hand, one of the earliest mss for this verse, {Ì⁵} (3rd century), evidently read οὗτός ἐστιν ὁ ἐκλεκτὸς τοῦ θεοῦ. (There is a gap in the ms at the point of the disputed words; it is too large for υἱός especially if written, as it surely would have been, as a nomen sacrum [uMs]. The term ἐκλεκτός was not a nomen sacrum and would have therefore taken up much more space [eklektos]. Given these two variants, there is hardly any question as to what Ì⁵ read.) This papyrus has many affinities with א*, which here also has ὁ ἐκλεκτός. In addition to their combined testimony Ì^106vid b e ff^2* sy^s,c also support this reading. ̹⁰⁶ is particularly impressive, for it is a second third-century papyrus in support of ὁ ἐκλεκτός. A third reading combines these two: “the elect Son” (electus filius in ff^2c sa and a [with slight variation]). Although the evidence for ἐκλεκτός is not as impressive as that for υἱός, the reading is found in early Alexandrian and Western witnesses. Turning to the internal evidence, “the Chosen One” clearly comes out ahead. “Son of God” is a favorite expression of the author (cf. 1:49; 3:18; 5:25; 10:36; 11:4, 27; 19:7; 20:31); further, there are several other references to “his Son,” “the Son,” etc. Scribes would be naturally motivated to change ἐκλεκτός to υἱός since the latter is both a Johannine expression and is, on the surface, richer theologically in 1:34. On the other hand, there is not a sufficient reason for scribes to change υἱός to ἐκλεκτός. The term never occurs in John; even its verbal cognate (ἐκλέγω, eklegw) is never affirmed of Jesus in this Gospel. ἐκλεκτός clearly best explains the rise of υἱός. Further, the third reading (“Chosen Son of God”) is patently a conflation of the other two. It has all the earmarks of adding υἱός to ἐκλεκτός. Thus, ὁ υἱός τοῦ θεοῦ is almost certainly a motivated reading. As R. E. Brown notes (John [AB], 1:57), “On the basis of theological tendency…it is difficult to imagine that Christian scribes would change ‘the Son of God’ to ‘God’s chosen one,’ while a change in the opposite direction would be quite plausible. Harmonization with the Synoptic accounts of the baptism (‘You are [This is] my beloved Son’) would also explain the introduction of ‘the Son of God’ into John; the same phenomenon occurs in vi 69. Despite the weaker textual evidence, therefore, it seems best – with Lagrange, Barrett, Boismard, and others – to accept ‘God’s chosen one’ as original.”

[5:36]  ² tn Or “works.”

[5:36]  ³ tn Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the previous clause.

[5:37]  ⁴ tn The word “people” is not in the Greek text, but is supplied to clarify that the following verbs (“heard,” “seen,” “have residing,” “do not believe”) are second person plural.

[5:37]  ⁵ sn You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer – their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century a.d. the giving of the law at Sinai was being celebrated.

[8:18]  ⁶ tn Grk “I am the one who testifies about myself.”

[10:37]  ⁷ tn Or “do.”

[10:37]  ⁸ tn Or “works.”

[10:38]  ⁹ tn Or “works.”

[10:38]  ¹⁰ tn Or “so that you may learn.”

[11:42]  ¹¹ tn Grk “that you always hear me.”

[11:42]  ¹² tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ¹³ tn Or “If I had not done.”

[15:24]  ¹⁴ tn Grk “the works.”

[15:24]  ¹⁵ tn Grk “they would not have sin” (an idiom).

[15:24]  ¹⁶ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ¹⁷ tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.

[2:7]  ¹⁸ tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.

[2:7]  ¹⁹ tn Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation).

[2:7]  ²⁰ sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.

[40:7]  ²¹ tn Heb “in the roll of the scroll it is written concerning me.” Apparently the psalmist refers to the law of God (see v. 8), which contains the commandments God desires him to obey. If this is a distinctly royal psalm, then the psalmist/king may be referring specifically to the regulations of kingship prescribed in Deut 17:14-20. See P. C. Craigie, Psalms 1-50 (WBC), 315.

[11:1]  ²² sn The text mentions David’s father Jesse, instead of the great king himself. Perhaps this is done for rhetorical reasons to suggest that a new David, not just another disappointing Davidic descendant, will arise. Other prophets call the coming ideal Davidic king “David” or picture him as the second coming of David, as it were. See Jer 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5; and Mic 5:2 (as well as the note there).

[11:1]  ²³ tc The Hebrew text has יִפְרֶה (yifreh, “will bear fruit,” from פָּרָה, parah), but the ancient versions, as well as the parallelism suggest that יִפְרַח (yifrakh, “will sprout”, from פָּרַח, parakh) is the better reading here. See J. N. Oswalt, Isaiah (NICOT), 1:276, n. 2.

[11:2]  ²⁴ sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.

[11:2]  ²⁵ tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.

[11:2]  ²⁶ tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).

[11:2]  ²⁷ tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).

[11:3]  ²⁸ tn The Hebrew text reads literally, “and his smelling is in the fear of the Lord.” In Amos 5:21 the Hiphil of רוּחַ (ruakh, “smell”) carries the nuance of “smell with delight, get pleasure from.” There the Lord declares that he does not “smell with delight” (i.e., get pleasure from) Israel’s religious assemblies, which probably stand by metonymy for the incense offered during these festivals. In Isa 11:3 there is no sacrificial context to suggest such a use, but it is possible that “the fear of the Lord” is likened to incense. This coming king will get the same kind of delight from obeying (fearing) the Lord, as a deity does in the incense offered by worshipers. Some regard such an explanation as strained in this context, and prefer to omit this line from the text as a virtual dittograph of the preceding statement.

[11:3]  ²⁹ tn Heb “by what appears to his eyes”; KJV “after the sight of his eyes”; NIV “by what he sees with his eyes.”

[11:3]  ³⁰ tn Heb “by what is heard by his ears”; NRSV “by what his ears hear.”

[42:1]  ³¹ sn Verses 1-7 contain the first of Isaiah’s “servant songs,” which describe the ministry of a special, ideal servant who accomplishes God’s purposes for Israel and the nations. This song depicts the servant as a just king who brings justice to the earth and relief for the oppressed. The other songs appear in 49:1-13; 50:4-11; and 52:13-53:12.

[42:1]  ³² tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).

[42:1]  ³³ sn Like the ideal king portrayed in Isa 11:1-9, the servant is energized by the divine spirit and establishes justice on the earth.

[61:1]  ³⁴ tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ³⁵ sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).

[61:1]  ³⁶ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ³⁷ tn Or “proclaim good news to.”

[61:1]  ³⁸ tn Heb “to bind up [the wounds of].”

[61:2]  ³⁹ tn Heb “to announce the year of the Lord’s favor, and the day of our God’s vengeance.

[61:3]  ⁴⁰ tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”

[61:3]  ⁴¹ tn Heb “garment of praise.”

[61:3]  ⁴² tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”

[61:3]  ⁴³ tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”

[61:3]  ⁴⁴ tn Heb “a planting of the Lord to reveal splendor.”

[3:17]  ⁴⁵ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ⁴⁶ 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.

[3:17]  ⁴⁷ 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).

[3:17]  ⁴⁸ tn Grk “in whom.”

[3:17]  ⁴⁹ tn Or “with whom I am well pleased.”

[17:5]  ⁵⁰ 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]  ⁵¹ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ⁵² tn Or “surrounded.”

[17:5]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ 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.

[1:11]  ⁵⁶ 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).

[1:11]  ⁵⁷ tn Or “with you I am well pleased.”

[9:7]  ⁵⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:7]  ⁵⁹ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:7]  ⁶⁰ tn Grk “And there came a cloud, surrounding them.”

[9:7]  ⁶¹ 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).

[9:7]  ⁶² 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.

[3:22]  ⁶³ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

[3:22]  ⁶⁴ 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).

[3:22]  ⁶⁵ tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[4:18]  ⁶⁶ sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.

[4:18]  ⁶⁷ tn Grk “to evangelize,” “to preach the gospel.”

[4:18]  ⁶⁸ sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.

[4:18]  ⁶⁹ tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ˹ Ï). The phrase is lacking in several weighty mss (א B D L W Ξ Ë¹³ 33 579 700 892* pc lat sy^s co), including representatives from both the Alexandrian and Western texttypes. From the standpoint of external evidence, the omission of the phrase is more likely original. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the original.

[4:18]  ⁷⁰ sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).

[4:18]  ⁷¹ sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).

[4:18]  ⁷² sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, afesi") translated release earlier in the verse.

[4:18]  ⁷³ sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).

[4:19]  ⁷⁴ sn The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.

[4:19]  ⁷⁵ sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.

[4:20]  ⁷⁶ tn Grk “And closing.” Here καί (kai) has been translated as “then” to indicate the transition to a new topic.

[4:20]  ⁷⁷ tn Grk “closing,” but a scroll of this period would have to be rolled up. The participle πτύξας (ptuxas) has been translated as a finite verb due to the requirements of contemporary English style.

[4:20]  ⁷⁸ tn Or “gazing at,” “staring at.”

[4:21]  ⁷⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:21]  ⁸⁰ sn See the note on today in 2:11.

[4:21]  ⁸¹ tn Grk “in your hearing.”

[9:35]  ⁸² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:35]  ⁸³ tc Most mss, especially the later ones, have ἀγαπητός (agaphto", “the one I love”; A C* W ˹³ 33 Ï it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agaphto" en |w (h)udokhsa, “the one I love, in whom I am well pleased”; C³ D Ψ pc) here, instead of ἐκλελεγμένος (eklelegmeno", “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from Ì^45,75 א B L Ξ [phone] pc co.

[9:35]  ⁸⁴ 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.

[2:22]  ⁸⁵ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ⁸⁶ tn Or “miraculous deeds.”

[2:22]  ⁸⁷ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[10:38]  ⁸⁸ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ⁸⁹ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ⁹⁰ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ⁹¹ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  ⁹² sn See Acts 7:9.

[10:2]  ⁹³ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ⁹⁴ sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ⁹⁵ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[1:17]  ⁹⁶ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”