Matius 24:34

24:34 I tell you the truth, ¹  this generation ²  will not pass away until all these things take place.

Lukas 24:44

Jesus’ Final Commission

24:44 Then ³  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ⁴  in the law of Moses and the prophets and the psalms ⁵  must be fulfilled.”

Yohanes 19:24

19:24 So the soldiers said to one another, “Let’s not tear it, but throw dice ⁶  to see who will get it.” ⁷  This took place ⁸  to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” ⁹  So the soldiers did these things.

Yohanes 19:28

Jesus’ Death

19:28 After this Jesus, realizing that by this time ¹⁰  everything was completed, ¹¹  said (in order to fulfill the scripture), ¹²  “I am thirsty!” ¹³ 

Yohanes 19:36

19:36 For these things happened so that the scripture would be fulfilled, “Not a bone of his will be broken.” ¹⁴ 

Kisah Para Rasul 3:18

3:18 But the things God foretold ¹⁵  long ago through ¹⁶  all the prophets – that his Christ ¹⁷  would suffer – he has fulfilled in this way.

Kisah Para Rasul 13:32-33

13:32 And we proclaim to you the good news about the promise to our ancestors, ¹⁸  13:33 that this promise ¹⁹  God has fulfilled to us, their children, by raising ²⁰  Jesus, as also it is written in the second psalm, ‘You are my Son; ²¹  today I have fathered you.’ ²² 

Roma 9:25-30

9:25 As he also says in Hosea:

“I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ²³  ‘My beloved.’” ²⁴ 

9:26 “And in the very place ²⁵  where it was said to them, ‘You are not my people,’

there they will be called ‘sons of the living God.’” ²⁶ 

9:27 And Isaiah cries out on behalf of Israel, “Though the number of the children ²⁷  of Israel are as the sand of the sea, only the remnant will be saved, 9:28 for the Lord will execute his sentence on the earth completely and quickly.” ²⁸  9:29 Just ²⁹  as Isaiah predicted,

“If the Lord of armies ³⁰  had not left us descendants,

we would have become like Sodom,

and we would have resembled Gomorrah.” ³¹ 

Israel’s Rejection Culpable

9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith,

Roma 15:9-13

15:9 and thus the Gentiles glorify God for his mercy. ³²  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ³³  15:10 And again it says: “Rejoice, O Gentiles, with his people.” ³⁴  15:11 And again, “Praise the Lord all you Gentiles, and let all the peoples praise him.” ³⁵  15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ³⁶  15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ³⁷  so that you may abound in hope by the power of the Holy Spirit.

Roma 16:25-26

16:25 ³⁸ Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages, 16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith –

[24:34]  ¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:34]  ² sn This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά (genea) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 30), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.

[24:44]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ⁴ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ⁵ 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.

[19:24]  ⁶ tn Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.

[19:24]  ⁷ tn Grk “to see whose it will be.”

[19:24]  ⁸ tn The words “This took place” are not in the Greek text but are implied.

[19:24]  ⁹ tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.

[19:24]  sn A quotation from Ps 22:18.

[19:28]  ¹⁰ tn Or “that already.”

[19:28]  ¹¹ tn Or “finished,” “accomplished”; Grk “fulfilled.”

[19:28]  ¹² sn A reference to Ps 69:21 or Ps 22:15.

[19:28]  ¹³ sn In order to fulfill (τελειωθῇ [teleiwqh], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).

[19:36]  ¹⁴ sn A quotation from Exod 12:46, Num 9:12, and Ps 34:20. A number of different OT passages lie behind this quotation: Exod 12:10 LXX, Exod 12:46, Num 9:12, or Ps 34:20. Of these, the first is the closest in form to the quotation here. The first three are all more likely candidates than the last, since the first three all deal with descriptions of the Passover lamb.

[3:18]  ¹⁵ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ¹⁶ tn Grk “by the mouth of” (an idiom).

[3:18]  ¹⁷ 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.

[13:32]  ¹⁸ tn Or “to our forefathers”; Grk “the fathers.”

[13:33]  ¹⁹ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

[13:33]  ²⁰ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

[13:33]  ²¹ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ²² tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:33]  sn A quotation from Ps 2:7.

[9:25]  ²³ tn Grk “and her who was not beloved, ‘Beloved.’”

[9:25]  ²⁴ sn A quotation from Hos 2:23.

[9:26]  ²⁵ tn Grk “And it will be in the very place.”

[9:26]  ²⁶ sn A quotation from Hos 1:10.

[9:27]  ²⁷ tn Grk “sons.”

[9:28]  ²⁸ tc In light of the interpretive difficulty of this verse, a longer reading seems to have been added to clarify the meaning. The addition, in the middle of the sentence, makes the whole verse read as follows: “For he will execute his sentence completely and quickly in righteousness, because the Lord will do it quickly on the earth.” The shorter reading is found largely in Alexandrian mss (Ì⁴⁶ א* A B 6 1506 1739 1881 pc co), while the longer reading is found principally in Western and Byzantine mss (א² D F G Ψ 33 Ï lat). The longer reading follows Isa 10:22-23 (LXX) verbatim, while Paul in the previous verse quoted the LXX loosely. This suggests the addition was made by a copyist trying to make sense out of a difficult passage rather than by the author himself.

[9:28]  tn There is a wordplay in Greek (in both the LXX and here) on the phrase translated “completely and quickly” (συντελῶν καὶ συντέμνων, suntelwn kai suntemnwn). These participles are translated as adverbs for smoothness; a more literal (and more cumbersome) rendering would be: “The Lord will act by closing the account [or completing the sentence], and by cutting short the time.” The interpretation of this text is notoriously difficult. Cf. BDAG 975 s.v. συντέμνω.

[9:28]  sn A modified quotation from Isa 10:22-23. Since it is not exact, it has been printed as italics only.

[9:29]  ²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ³⁰ tn Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”

[9:29]  ³¹ sn A quotation from Isa 1:9.

[15:9]  ³² tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ³³ sn A quotation from Ps 18:49.

[15:10]  ³⁴ sn A quotation from Deut 32:43.

[15:11]  ³⁵ sn A quotation from Ps 117:1.

[15:12]  ³⁶ sn A quotation from Isa 11:10.

[15:13]  ³⁷ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[16:25]  ³⁸ tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25-27. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (Ì⁶¹ א B C D 81 365 630 1739 2464 al co), (2) after 14:23 (Ψ 0209^vid Ï), or (3) after 15:33 (Ì⁴⁶). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104 2805 pc); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hier^mss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans – a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25-27. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23. For a full discussion, see TCGNT 470-73.