John 5:32

5:32 There is another ¹  who testifies about me, and I know the testimony he testifies about me is true.

John 5:36

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.

John 1:45

1:45 Philip found Nathanael ⁴  and told him, “We have found the one Moses wrote about in the law, and the prophets also ⁵  wrote about – Jesus of Nazareth, the son of Joseph.”

Deuteronomy 18:15

18:15 The Lord your God will raise up for you a prophet like me from among you – from your fellow Israelites; ⁶  you must listen to him.

Deuteronomy 18:18

18:18 I will raise up a prophet like you for them from among their fellow Israelites. I will put my words in his mouth and he will speak to them whatever I command.

Acts 26:22-23

26:22 I have experienced ⁷  help from God to this day, and so I stand testifying to both small and great, saying nothing except ⁸  what the prophets and Moses said ⁹  was going to happen: 26:23 that ¹⁰  the Christ ¹¹  was to suffer and be the first to rise from the dead, to proclaim light both to our people ¹²  and to the Gentiles.” ¹³ 

Acts 26:27

26:27 Do you believe the prophets, ¹⁴  King Agrippa? ¹⁵  I know that you believe.”

Romans 1:2

1:2 This gospel ¹⁶  he promised beforehand through his prophets in the holy scriptures,

Romans 1:1

Salutation

1:1 From Paul, ¹⁷  a slave ¹⁸  of Christ Jesus, ¹⁹  called to be an apostle, ²⁰  set apart for the gospel of God. ²¹ 

Romans 1:10-11

1:10 and I always ask ²²  in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. ²³  1:11 For I long to see you, so that I may impart to you some spiritual gift ²⁴  to strengthen you,

Revelation 19:10

19:10 So ²⁵  I threw myself down ²⁶  at his feet to worship him, but ²⁷  he said, “Do not do this! ²⁸  I am only ²⁹  a fellow servant ³⁰  with you and your brothers ³¹  who hold to the testimony about ³²  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

[5:32]  ¹ sn To whom does another refer? To John the Baptist or to the Father? In the nearer context, v. 33, it would seem to be John the Baptist. But v. 34 seems to indicate that Jesus does not receive testimony from men. Probably it is better to view v. 32 as identical to v. 37, with the comments about the Baptist as a parenthetical digression.

[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.

[1:45]  ⁴ 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]  ⁵ tn “Also” is not in the Greek text, but is implied.

[18:15]  ⁶ tc The MT expands here on the usual formula by adding “from among you” (cf. Deut 17:15; 18:18; Smr; a number of Greek texts). The expansion seems to be for the purpose of emphasis, i.e., the prophet to come must be not just from Israel but an Israelite by blood.

[26:22]  ⁷ 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]  ⁸ 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]  ⁹ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:23]  ¹⁰ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ¹¹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  ¹² tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ¹³ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[26:27]  ¹⁴ sn “Do you believe the prophets?” Note how Paul made the issue believing the OT prophets and God’s promise which God fulfilled in Christ. He was pushing King Agrippa toward a decision not for or against Paul’s guilt of any crime, but concerning Paul’s message.

[26:27]  ¹⁵ sn See the note on King Agrippa in 25:13.

[1:2]  ¹⁶ tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.

[1:1]  ¹⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁸ tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ¹⁹ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ²⁰ tn Grk “a called apostle.”

[1:1]  ²¹ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[1:10]  ²² tn Grk “remember you, always asking.”

[1:10]  ²³ tn Grk “succeed in coming to you in the will of God.”

[1:11]  ²⁴ sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.

[19:10]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ²⁶ 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]  ²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ³¹ 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]  ³² 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.”