Discovery BoxJohn 5:22-29
Context5:22 Furthermore, the Father does not judge 1 anyone, but has assigned 2 all judgment to the Son, 5:23 so that all people 3 will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.
5:24 “I tell you the solemn truth, 4 the one who hears 5 my message 6 and believes the one who sent me has eternal life and will not be condemned, 7 but has crossed over from death to life. 5:25 I tell you the solemn truth, 8 a time 9 is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live. 5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself, 5:27 and he has granted the Son 10 authority to execute judgment, 11 because he is the Son of Man.
5:28 “Do not be amazed at this, because a time 12 is coming when all who are in the tombs will hear his voice 5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. 13
Acts 10:42
Context10:42 He 14 commanded us to preach to the people and to warn 15 them 16 that he is the one 17 appointed 18 by God as judge 19 of the living and the dead.
Acts 17:31
Context17:31 because he has set 20 a day on which he is going to judge the world 21 in righteousness, by a man whom he designated, 22 having provided proof to everyone by raising 23 him from the dead.”
Acts 17:2
Context17:2 Paul went to the Jews in the synagogue, 24 as he customarily did, and on three Sabbath days he addressed 25 them from the scriptures,
Acts 4:1
Context4:1 While Peter and John 26 were speaking to the people, the priests and the commander 27 of the temple guard 28 and the Sadducees 29 came up 30 to them,
Acts 4:8
Context4:8 Then Peter, filled with the Holy Spirit, 31 replied, 32 “Rulers of the people and elders, 33
[5:22] 2 tn Or “given,” or “handed over.”
[5:23] 3 tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).
[5:24] 4 tn Grk “Truly, truly, I say to you.”
[5:24] 7 tn Grk “and does not come into judgment.”
[5:25] 8 tn Grk “Truly, truly, I say to you.”
[5:27] 11 tn Grk “authority to judge.”
[5:29] 13 tn Or “a resurrection resulting in judgment.”
[10:42] 14 tn Grk “and he.” 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.
[10:42] 15 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.
[10:42] 16 tn The word “them” 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.
[10:42] 17 tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”
[10:42] 18 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
[10:42] 19 sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.
[17:31] 21 sn The world refers to the whole inhabited earth.
[17:31] 22 tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”
[17:31] 23 tn The participle ἀναστήσας (anasthsa") indicates means here.
[17:2] 24 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
[17:2] 25 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
[4:1] 26 tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
[4:1] 28 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] 29 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] 30 tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
[4:8] 31 sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).
[4:8] 32 tn Grk “Spirit, said to them.”
[4:8] 33 tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì74 א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.
