Discovery BoxLuke 16:16
Context16:16 “The law and the prophets were in force 1 until John; 2 since then, 3 the good news of the kingdom of God 4 has been proclaimed, and everyone is urged to enter it. 5
Isaiah 8:20
Context8:20 Then you must recall the Lord’s instructions and the prophetic testimony of what would happen. 6 Certainly they say such things because their minds are spiritually darkened. 7
Isaiah 34:16
Context34:16 Carefully read the scroll of the Lord! 8
Not one of these creatures will be missing, 9
none will lack a mate. 10
For the Lord has issued the decree, 11
and his own spirit gathers them. 12
Malachi 4:2-4
Context4:2 But for you who respect my name, the sun of vindication 13 will rise with healing wings, 14 and you will skip about 15 like calves released from the stall. 4:3 You will trample on the wicked, for they will be like ashes under the soles of your feet on the day which I am preparing,” says the Lord who rules over all.
4:4 “Remember the law of my servant Moses, to whom at Horeb 16 I gave rules and regulations for all Israel to obey. 17
John 5:39-45
Context5:39 You study the scriptures thoroughly 18 because you think in them you possess eternal life, 19 and it is these same scriptures 20 that testify about me, 5:40 but you are not willing to come to me so that you may have life.
5:41 “I do not accept 21 praise 22 from people, 23 5:42 but I know you, that you do not have the love of God 24 within you. 5:43 I have come in my Father’s name, and you do not accept 25 me. If someone else comes in his own name, you will accept 26 him. 5:44 How can you believe, if you accept praise 27 from one another and don’t seek the praise 28 that comes from the only God? 29
5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. 30
Acts 15:21
Context15:21 For Moses has had those who proclaim him in every town from ancient times, 31 because he is read aloud 32 in the synagogues 33 every Sabbath.”
Acts 17:11-12
Context17:11 These Jews 34 were more open-minded 35 than those in Thessalonica, 36 for they eagerly 37 received 38 the message, examining 39 the scriptures carefully every day 40 to see if these things were so. 17:12 Therefore many of them believed, along with quite a few 41 prominent 42 Greek women and men.
Acts 17:2
Context17:2 Paul went to the Jews in the synagogue, 43 as he customarily did, and on three Sabbath days he addressed 44 them from the scriptures,
Acts 3:15-17
Context3:15 You killed 45 the Originator 46 of life, whom God raised 47 from the dead. To this fact we are witnesses! 48 3:16 And on the basis of faith in Jesus’ 49 name, 50 his very name has made this man – whom you see and know – strong. The 51 faith that is through Jesus 52 has given him this complete health in the presence 53 of you all. 3:17 And now, brothers, I know you acted in ignorance, 54 as your rulers did too.
Acts 3:2
Context3:2 And a man lame 55 from birth 56 was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day 57 so he could beg for money 58 from those going into the temple courts. 59
Acts 1:19-21
Context1:19 This 60 became known to all who lived in Jerusalem, so that in their own language 61 they called that field 62 Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, 63 and let there be no one to live in it,’ 64 and ‘Let another take his position of responsibility.’ 65 1:21 Thus one of the men 66 who have accompanied us during all the time the Lord Jesus associated with 67 us,
[16:16] 1 tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).
[16:16] 2 sn John refers to John the Baptist.
[16:16] 3 sn Until John; since then. This verse indicates a shift in era, from law to kingdom.
[16:16] 4 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[16:16] 5 tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.
[8:20] 6 tn Heb “to [the] instruction and to [the] testimony.” The words “then you must recall” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20a are one long sentence, reading literally, “When they say to you…, to the instruction and to the testimony.” On the identity of the “instruction” and “testimony” see the notes at v. 16.
[8:20] 7 tn Heb “If they do not speak according to this word, [it is] because it has no light of dawn.” The literal translation suggests that “this word” refers to the instruction/testimony. However, it is likely that אִם־לֹא (’im-lo’) is asseverative here, as in 5:9. In this case “this word” refers to the quotation recorded in v. 19. For a discussion of the problem see J. N. Oswalt, Isaiah (NICOT), 230, n. 9. The singular pronoun in the second half of the verse is collective, referring back to the nation (see v. 19b).
[34:16] 8 tn Heb “Seek from upon the scroll of the Lord and read.”
[34:16] 9 tn Heb “one from these will not be missing.” הֵנָּה (hennah, “these”) is feminine plural in the Hebrew text. It may refer only to the birds mentioned in v. 15b or may include all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[34:16] 10 tn Heb “each its mate they will not lack.”
[34:16] 11 tc The Hebrew text reads literally, “for a mouth, it has commanded.” The Qumran scroll 1QIsaa and a few medieval
[34:16] 12 tn Heb “and his spirit, he gathers them.” The pronominal suffix (“them”) is feminine plural, referring to the birds mentioned in v. 15b or to all of the creatures listed in vv. 14b-15 (all of which are identified with feminine nouns).
[4:2] 13 tn Here the Hebrew word צְדָקָה (tsÿdaqah), usually translated “righteousness” (so KJV, NIV, NRSV, NLT; cf. NAB “justice”), has been rendered as “vindication” because it is the vindication of God’s people that is in view in the context. Cf. BDB 842 s.v. צְדָקָה 6; “righteousness as vindicated, justification, salvation, etc.”
[4:2] 14 sn The point of the metaphor of healing wings is unclear. The sun seems to be compared to a bird. Perhaps the sun’s “wings” are its warm rays. “Healing” may refer to a reversal of the injury done by evildoers (see Mal 3:5).
[4:2] 15 tn Heb “you will go out and skip about.”
[4:4] 16 sn Horeb is another name for Mount Sinai (cf. Exod 3:1).
[4:4] 17 tn Heb “which I commanded him in Horeb concerning all Israel, statutes and ordinances.”
[5:39] 18 tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.
[5:39] 19 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] 20 tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).
[5:41] 21 tn Or “I do not receive.”
[5:41] 22 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
[5:41] 23 tn Grk “from men,” but in a generic sense; both men and women are implied here.
[5:42] 24 tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“love for 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, the emphasis would be on the love God gives which in turn produces love for him, but Jesus’ opponents are lacking any such love inside them.
[5:43] 25 tn Or “you do not receive.”
[5:43] 26 tn Or “you will receive.”
[5:44] 27 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
[5:44] 28 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
[5:44] 29 tc Several early and important witnesses (Ì66,75 B W a b sa) lack θεοῦ (qeou, “God”) here, thus reading “the only one,” while most of the rest of the tradition, including some important
[5:45] 30 sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.
[15:21] 31 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.
[15:21] 32 tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.
[15:21] 33 sn See the note on synagogue in 6:9.
[17:11] 34 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
[17:11] 35 tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.
[17:11] 36 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:11] 37 tn Or “willingly,” “readily”; Grk “with all eagerness.”
[17:11] 38 tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.
[17:11] 39 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
[17:11] 40 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:12] 41 tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).
[17:2] 43 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
[17:2] 44 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.
[3:15] 45 tn Or “You put to death.”
[3:15] 46 tn Or “Founder,” “founding Leader.”
[3:15] 47 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
[3:15] 48 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] 49 tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] 50 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] 51 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] 52 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:16] 53 tn Or “in full view.”
[3:17] 54 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.”
[3:2] 56 tn Grk “from his mother’s womb.”
[3:2] 57 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[3:2] 58 tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.
[3:2] 59 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[1:19] 60 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] 61 sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.
[1:19] 62 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] 63 tn Or “uninhabited” or “empty.”
[1:20] 64 sn A quotation from Ps 69:25.
[1:20] 65 tn Or “Let another take his office.”
[1:21] 66 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] 67 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.”
