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Matthew 5:17

Context
Fulfillment of the Law and Prophets

5:17 “Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them. 1 

Matthew 7:12

Context
7:12 In 2  everything, treat others as you would want them 3  to treat you, 4  for this fulfills 5  the law and the prophets.

Matthew 11:13

Context
11:13 For all the prophets and the law prophesied until John appeared. 6 

Matthew 22:40

Context
22:40 All the law and the prophets depend 7  on these two commandments.”

Luke 16:16

Context

16:16 “The law and the prophets were in force 8  until John; 9  since then, 10  the good news of the kingdom of God 11  has been proclaimed, and everyone is urged to enter it. 12 

Luke 24:44

Context
Jesus’ Final Commission

24:44 Then 13  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me 14  in the law of Moses and the prophets and the psalms 15  must be fulfilled.”

John 1:45

Context
1:45 Philip found Nathanael 16  and told him, “We have found the one Moses wrote about in the law, and the prophets also 17  wrote about – Jesus of Nazareth, the son of Joseph.”

1 tn Grk “not come to abolish but to fulfill.” Direct objects (“these things,” “them”) were frequently omitted in Greek when clear from the context, but have been supplied here to conform to contemporary English style.

2 tn Grk “Therefore in.” Here οὖν (oun) has not been translated.

3 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

4 sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.

5 tn Grk “is.”

6 tn The word “appeared” is not in the Greek text, but is implied.

7 tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).

8 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).

9 sn John refers to John the Baptist.

10 sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

11 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.

12 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.

13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

14 sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

15 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.

16 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.

17 tn “Also” is not in the Greek text, but is implied.



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