Ulangan 18:15-19
Konteks18:15 The Lord your God will raise up for you a prophet like me from among you – from your fellow Israelites; 1 you must listen to him. 18:16 This accords with what happened at Horeb in the day of the assembly. You asked the Lord your God: “Please do not make us hear the voice of the Lord our 2 God any more or see this great fire any more lest we die.” 18:17 The Lord then said to me, “What they have said is good. 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. 18:19 I will personally hold responsible 3 anyone who then pays no attention to the words that prophet 4 speaks in my name.
Lukas 24:44
Konteks24:44 Then 5 he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me 6 in the law of Moses and the prophets and the psalms 7 must be fulfilled.”
Yohanes 1:45
Konteks1:45 Philip found Nathanael 8 and told him, “We have found the one Moses wrote about in the law, and the prophets also 9 wrote about – Jesus of Nazareth, the son of Joseph.”
Yohanes 3:14-15
Konteks3:14 Just as 10 Moses lifted up the serpent 11 in the wilderness, 12 so must the Son of Man be lifted up, 13 3:15 so that everyone who believes in him may have eternal life.” 14
Yohanes 5:46-47
Konteks5:46 If 15 you believed Moses, you would believe me, because he wrote about me. 5:47 But if you do not believe what Moses 16 wrote, how will you believe my words?”
Kisah Para Rasul 26:22
Konteks26:22 I have experienced 17 help from God to this day, and so I stand testifying to both small and great, saying nothing except 18 what the prophets and Moses said 19 was going to happen:
Ibrani 10:1-14
Konteks10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. 20 10:2 For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have 21 no further consciousness of sin? 10:3 But in those sacrifices 22 there is a reminder of sins year after year. 10:4 For the blood of bulls and goats cannot take away sins. 23 10:5 So when he came into the world, he said,
“Sacrifice and offering you did not desire, but a body you prepared for me.
10:6 “Whole burnt offerings and sin-offerings you took no delight in.
10:7 “Then I said, ‘Here I am: 24 I have come – it is written of me in the scroll of the book – to do your will, O God.’” 25
10:8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” 26 (which are offered according to the law), 10:9 then he says, “Here I am: I have come to do your will.” 27 He does away with 28 the first to establish the second. 10:10 By his will 29 we have been made holy through the offering of the body of Jesus Christ once for all. 10:11 And every priest stands day after day 30 serving and offering the same sacrifices again and again – sacrifices that can never take away sins. 10:12 But when this priest 31 had offered one sacrifice for sins for all time, he sat down at the right hand 32 of God, 10:13 where he is now waiting 33 until his enemies are made a footstool for his feet. 34 10:14 For by one offering he has perfected for all time those who are made holy.
[18:15] 1 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.
[18:15] tn “from your brothers,” but not referring to actual siblings. Cf. NAB “from among your own kinsmen”; NASB “from your countrymen”; NRSV “from among your own people.” A similar phrase occurs in v. 17.
[18:16] 2 tn The Hebrew text uses the collective singular in this verse: “my God…lest I die.”
[18:19] 3 tn Heb “will seek from him”; NAB “I myself will make him answer for it”; NRSV “will hold accountable.”
[18:19] 4 tn Heb “he”; the referent (the prophet mentioned in v. 18) has been specified in the translation for clarity.
[24:44] 5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:44] 6 sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.
[24:44] 7 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.
[1:45] 8 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] 9 tn “Also” is not in the Greek text, but is implied.
[3:14] 10 tn Grk “And just as.”
[3:14] 11 sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.
[3:14] 12 sn An allusion to Num 21:5-9.
[3:14] 13 sn So must the Son of Man be lifted up. This is ultimately a prediction of Jesus’ crucifixion. Nicodemus could not have understood this, but John’s readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus’ death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the “pendulum” which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5-11). See also the note on the title Son of Man in 1:51.
[3:15] 14 tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).
[3:15] sn Some interpreters extend the quotation of Jesus’ words through v. 21.
[5:47] 16 tn Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.
[26:22] 17 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] 18 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] 19 sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.
[10:1] 20 tn Grk “those who approach.”
[10:2] 21 tn Grk “the worshipers, having been purified once for all, would have.”
[10:3] 22 tn Grk “in them”; the referent (those sacrifices) has been specified in the translation for clarity.
[10:4] 23 tn Grk “for it is impossible for the blood of bulls and goats to take away sins.”
[10:7] 24 tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
[10:7] 25 sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”
[10:8] 26 sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.
[10:9] 27 tc The majority of
[10:10] 29 tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[10:11] 30 tn Or “daily,” “every day.”
[10:12] 31 tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.
[10:12] 32 sn An allusion to Ps 110:1.
