Luke 24:25-27

24:25 So ¹  he said to them, “You ²  foolish people ³  – how slow of heart ⁴  to believe ⁵  all that the prophets have spoken! 24:26 Wasn’t ⁶  it necessary ⁷  for the Christ ⁸  to suffer these things and enter into his glory?” 24:27 Then ⁹  beginning with Moses and all the prophets, ¹⁰  he interpreted to them the things written about ¹¹  himself in all the scriptures.

Luke 24:44

Jesus’ Final Commission

24:44 Then ¹²  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ¹³  in the law of Moses and the prophets and the psalms ¹⁴  must be fulfilled.”

John 5:39

5:39 You study the scriptures thoroughly ¹⁵  because you think in them you possess eternal life, ¹⁶  and it is these same scriptures ¹⁷  that testify about me,

Acts 3:12-18

3:12 When Peter saw this, he declared to the people, “Men of Israel, ¹⁸  why are you amazed at this? Why ¹⁹  do you stare at us as if we had made this man ²⁰  walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, ²¹  the God of our forefathers, ²²  has glorified ²³  his servant ²⁴  Jesus, whom you handed over and rejected ²⁵  in the presence of Pilate after he had decided ²⁶  to release him. 3:14 But you rejected ²⁷  the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed ²⁸  the Originator ²⁹  of life, whom God raised ³⁰  from the dead. To this fact we are witnesses! ³¹  3:16 And on the basis of faith in Jesus’ ³²  name, ³³  his very name has made this man – whom you see and know – strong. The ³⁴  faith that is through Jesus ³⁵  has given him this complete health in the presence ³⁶  of you all. 3:17 And now, brothers, I know you acted in ignorance, ³⁷  as your rulers did too. 3:18 But the things God foretold ³⁸  long ago through ³⁹  all the prophets – that his Christ ⁴⁰  would suffer – he has fulfilled in this way.

Acts 10:43

10:43 About him all the prophets testify, ⁴¹  that everyone who believes in him receives forgiveness of sins ⁴²  through his name.”

Acts 13:27

13:27 For the people who live in Jerusalem and their rulers did not recognize ⁴³  him, ⁴⁴  and they fulfilled the sayings ⁴⁵  of the prophets that are read every Sabbath by condemning ⁴⁶  him. ⁴⁷ 

Romans 3:21-22

3:21 But now ⁴⁸  apart from the law the righteousness of God (which is attested by the law and the prophets) ⁴⁹  has been disclosed – 3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ⁵⁰  for all who believe. For there is no distinction,

Romans 3:1

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?

Romans 1:10-12

1:10 and I always ask ⁵¹  in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. ⁵²  1:11 For I long to see you, so that I may impart to you some spiritual gift ⁵³  to strengthen you, 1:12 that is, that we may be mutually comforted by one another’s faith, ⁵⁴  both yours and mine.

Romans 1:2

1:2 This gospel ⁵⁵  he promised beforehand through his prophets in the holy scriptures,

Romans 1:19-21

1:19 because what can be known about God is plain to them, ⁵⁶  because God has made it plain to them. 1:20 For since the creation of the world his invisible attributes – his eternal power and divine nature – have been clearly seen, because they are understood through what has been made. So people ⁵⁷  are without excuse. 1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts ⁵⁸  were darkened.

[24:25]  ¹ 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]  ² tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ³ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ⁴ 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]  ⁵ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:26]  ⁶ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ⁷ 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]  ⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:27]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ¹³ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ¹⁴ 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.

[5:39]  ¹⁵ tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.

[5:39]  ¹⁶ sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”

[5:39]  ¹⁷ tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).

[3:12]  ¹⁸ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ¹⁹ tn Grk “or why.”

[3:12]  ²⁰ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:13]  ²¹ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ²² tn Or “ancestors”; Grk “fathers.”

[3:13]  ²³ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ²⁴ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ²⁵ tn Or “denied,” “disowned.”

[3:13]  ²⁶ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:14]  ²⁷ tn Or “denied,” “disowned.”

[3:15]  ²⁸ tn Or “You put to death.”

[3:15]  ²⁹ tn Or “Founder,” “founding Leader.”

[3:15]  ³⁰ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ³¹ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:16]  ³² tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ³³ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ³⁴ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ³⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ³⁶ tn Or “in full view.”

[3:17]  ³⁷ sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”

[3:18]  ³⁸ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ³⁹ tn Grk “by the mouth of” (an idiom).

[3:18]  ⁴⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:43]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn Grk “this one.”

[13:27]  ⁴⁵ 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]  ⁴⁶ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ⁴⁷ 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.

[3:21]  ⁴⁸ tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.

[3:21]  ⁴⁹ tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

[3:22]  ⁵⁰ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[1:10]  ⁵¹ tn Grk “remember you, always asking.”

[1:10]  ⁵² tn Grk “succeed in coming to you in the will of God.”

[1:11]  ⁵³ 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.

[1:12]  ⁵⁴ tn Grk “that is, to be comforted together with you through the faith in one another.”

[1:2]  ⁵⁵ 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.

[1:19]  ⁵⁶ tn Grk “is manifest to/in them.”

[1:20]  ⁵⁷ tn Grk “they”; the referent (people) has been specified in the translation for clarity.

[1:21]  ⁵⁸ tn Grk “heart.”