Lukas 10:23-24

10:23 Then ¹  Jesus ²  turned ³  to his ⁴  disciples and said privately, “Blessed ⁵  are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see ⁶  what you see but did not see it, and to hear what you hear but did not hear it.”

Matius 13:14

13:14 And concerning them the prophecy of Isaiah is fulfilled that says:

‘You will listen carefully ⁷  yet will never understand,

you will look closely ⁸  yet will never comprehend.

Yohanes 4:25-26

4:25 The woman said to him, “I know that Messiah is coming” (the one called Christ); ⁹  “whenever he ¹⁰  comes, he will tell ¹¹  us everything.” ¹²  4:26 Jesus said to her, “I, the one speaking to you, am he.”

Yohanes 5:39

5:39 You study the scriptures thoroughly ¹³  because you think in them you possess eternal life, ¹⁴  and it is these same scriptures ¹⁵  that testify about me,

Kisah Para Rasul 2:16-18

2:16 But this is what was spoken about through the prophet Joel: ¹⁶ 

2:17 ‘And in the last days ¹⁷  it will be,’ God says,

‘that I will pour out my Spirit on all people, ¹⁸ 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

2:18 Even on my servants, ¹⁹  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ²⁰ 

Kisah Para Rasul 2:29-33

2:29 “Brothers, ²¹  I can speak confidently ²²  to you about our forefather ²³  David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because ²⁴  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ²⁵  on his throne, ²⁶  2:31 David by foreseeing this ²⁷  spoke about the resurrection of the Christ, ²⁸  that he was neither abandoned to Hades, ²⁹  nor did his body ³⁰  experience ³¹  decay. ³²  2:32 This Jesus God raised up, and we are all witnesses of it. ³³  2:33 So then, exalted ³⁴  to the right hand ³⁵  of God, and having received ³⁶  the promise of the Holy Spirit ³⁷  from the Father, he has poured out ³⁸  what you both see and hear.

Kisah Para Rasul 3:18

3:18 But the things God foretold ³⁹  long ago through ⁴⁰  all the prophets – that his Christ ⁴¹  would suffer – he has fulfilled in this way.

[10:23]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ³ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ⁴ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ⁵ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[10:24]  ⁶ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[13:14]  ⁷ tn Grk “with hearing,” a cognate dative that intensifies the action of the main verb “you will listen” (ExSyn 168-69).

[13:14]  ⁸ tn Grk “look by looking.” The participle is redundant, functioning to intensify the force of the main verb.

[4:25]  ⁹ tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”

[4:25]  sn The one called Christ. This is a parenthetical statement by the author. See the note on Christ in 1:20.

[4:25]  ¹⁰ tn Grk “that one.”

[4:25]  ¹¹ tn Or “he will announce to us.”

[4:25]  ¹² tn Grk “all things.”

[5:39]  ¹³ tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.

[5:39]  ¹⁴ 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]  ¹⁵ tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).

[2:16]  ¹⁶ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.

[2:17]  ¹⁷ sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ¹⁸ tn Grk “on all flesh.”

[2:18]  ¹⁹ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, 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.

[2:18]  ²⁰ sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.

[2:29]  ²¹ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ²² sn Peter’s certainty is based on well-known facts.

[2:29]  ²³ tn Or “about our noted ancestor,” “about the patriarch.”

[2:30]  ²⁴ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ²⁵ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ²⁶ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:31]  ²⁷ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ²⁸ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  sn The term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.

[2:31]  ²⁹ tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ³⁰ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ³¹ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ³² sn An allusion to Ps 16:10.

[2:32]  ³³ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[2:33]  ³⁴ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ³⁵ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ³⁶ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ³⁷ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ³⁸ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[3:18]  ³⁹ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ⁴⁰ tn Grk “by the mouth of” (an idiom).

[3:18]  ⁴¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:18]  sn See the note on Christ in 2:31.