Roma 1:2

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

Roma 3:21

3:21 But now ²  apart from the law the righteousness of God (which is attested by the law and the prophets) ³  has been disclosed –

Roma 15:4

15:4 For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.

Kisah Para Rasul 8:32-35

8:32 Now the passage of scripture the man ⁴  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ⁵  not open his mouth.

8:33 In humiliation ⁶  justice was taken from him. ⁷ 

Who can describe his posterity? ⁸ 

For his life was taken away ⁹  from the earth.” ¹⁰ 

8:34 Then the eunuch said ¹¹  to Philip, “Please tell me, ¹²  who is the prophet saying this about – himself or someone else?” ¹³  8:35 So Philip started speaking, ¹⁴  and beginning with this scripture ¹⁵  proclaimed the good news about Jesus to him.

Kisah Para Rasul 10:43

10:43 About him all the prophets testify, ¹⁶  that everyone who believes in him receives forgiveness of sins ¹⁷  through his name.”

Kisah Para Rasul 26:22-23

26:22 I have experienced ¹⁸  help from God to this day, and so I stand testifying to both small and great, saying nothing except ¹⁹  what the prophets and Moses said ²⁰  was going to happen: 26:23 that ²¹  the Christ ²²  was to suffer and be the first to rise from the dead, to proclaim light both to our people ²³  and to the Gentiles.” ²⁴ 

Galatia 3:8

3:8 And the scripture, foreseeing that God would justify the Gentiles by faith, proclaimed the gospel to Abraham ahead of time, ²⁵  saying, “All the nations ²⁶  will be blessed in you.” ²⁷ 

Efesus 2:20

2:20 because you have been built ²⁸  on the foundation of the apostles and prophets, ²⁹  with Christ Jesus himself as ³⁰  the cornerstone. ³¹ 

Wahyu 19:10

19:10 So ³²  I threw myself down ³³  at his feet to worship him, but ³⁴  he said, “Do not do this! ³⁵  I am only ³⁶  a fellow servant ³⁷  with you and your brothers ³⁸  who hold to the testimony about ³⁹  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

[1:2]  ¹ 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.

[3:21]  ² 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]  ³ tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

[8:32]  ⁴ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ⁵ tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

[8:33]  ⁶ tc ‡ Most later mss (C E Ψ 33^vid Ï sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinwsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so Ì⁷⁴ א A B 1739 pc lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.

[8:33]  ⁷ tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ⁸ tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”

[8:33]  sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.

[8:33]  ⁹ tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.

[8:33]  ¹⁰ sn A quotation from Isa 53:7-8.

[8:34]  ¹¹ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ¹² tn Grk “I beg you,” “I ask you.”

[8:34]  ¹³ sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.

[8:35]  ¹⁴ tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[8:35]  ¹⁵ sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.

[10:43]  ¹⁶ 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]  ¹⁷ 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.

[26:22]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[26:23]  ²¹ tn BDAG 277-78 s.v. εἰ 2 has “marker of an indirect question as content, that…Sim. also (Procop. Soph., Ep. 123 χάριν ἔχειν εἰ = that) μαρτυρόμενος…εἰ παθητὸς ὁ Χριστός testifying…that the Christ was to suffer…Ac 26:23.”

[26:23]  ²² tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[26:23]  sn See the note on Christ in 2:31.

[26:23]  ²³ tn That is, to the Jewish people. Grk “the people”; the word “our” has been supplied to clarify the meaning.

[26:23]  ²⁴ sn Note how the context of Paul’s gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God’s call and preaching the scriptural hope.

[3:8]  ²⁵ tn For the Greek verb προευαγγελίζομαι (proeuangelizomai) translated as “proclaim the gospel ahead of time,” compare L&N 33.216.

[3:8]  ²⁶ tn The same plural Greek word, τὰ ἔθνη (ta eqnh), can be translated as “nations” or “Gentiles.”

[3:8]  ²⁷ sn A quotation from Gen 12:3; 18:18.

[2:20]  ²⁸ tn Grk “having been built.”

[2:20]  ²⁹ sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.

[2:20]  ³⁰ tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”

[2:20]  ³¹ tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.

[19:10]  ³² tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ³³ tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ³⁵ tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ³⁶ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ³⁷ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ³⁸ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ³⁹ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”