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Discovery Box| (0.19) | (Act 9:25) | 1 tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, thuris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window. |
| (0.19) | (Act 7:43) | 3 tc ‡ Most mss, including several significant ones (P74 א A C E Ψ 33 1739 M h p vg syh mae bo Cyr), have ὑμῶν (humōn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig syp sa Irlat Or is difficult to explain if it is not the autographic wording here. NA28 has the word in brackets, indicating some doubt as to its authenticity. |
| (0.19) | (Act 6:14) | 1 sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks. |
| (0.19) | (Act 2:31) | 2 sn The term χριστός (christos) 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. |
| (0.19) | (Joh 20:30) | 2 tc ‡ Although most mss, including several significant ones (P66 א C D L W Θ Ψ ƒ1,13 33 M lat), read αὐτοῦ (autou, “his”) after τῶν μαθητῶν (tōn mathētōn, “the disciples”), the pronoun is lacking in A B K Δ 0250 al. The weight of the witnesses for the inclusion is somewhat stronger than that for the exclusion. However, the addition of “his” to “disciples” is a frequent scribal emendation and as such is a predictable variant. It is thus most likely that the shorter reading is authentic. NA28 puts the pronoun in brackets, indicating doubts as to its authenticity. |
| (0.19) | (Joh 20:7) | 1 sn The word translated face cloth is a Latin loanword (sudarium). It was a small towel used to wipe off perspiration (the way a handkerchief would be used today). This particular item was not mentioned in connection with Jesus’ burial in John 19:40, probably because this was only a brief summary account. A face cloth was mentioned in connection with Lazarus’ burial (John 11:44) and was probably customary. R. E. Brown speculates that it was wrapped under the chin and tied on top of the head to prevent the mouth of the corpse from falling open (John [AB], 2:986), but this is not certain. |
| (0.19) | (Joh 19:2) | 3 sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor). |
| (0.19) | (Joh 18:10) | 2 sn The account of the attack on the high priest’s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to (John 13:37). Likewise only John gives the name of the victim, Malchus, who is described as the high priest’s slave. John and Mark (14:47) both use the word ὠτάριον (ōtarion, a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe). |
| (0.19) | (Joh 16:21) | 4 sn Jesus now compares the situation of the disciples to a woman in childbirth. Just as the woman in the delivery of her child experiences real pain and anguish (has distress), so the disciples will also undergo real anguish at the crucifixion of Jesus. But once the child has been born, the mother’s anguish is turned into joy, and she forgets the past suffering. The same will be true of the disciples, who after Jesus’ resurrection and reappearance to them will forget the anguish they suffered at his death on account of their joy. |
| (0.19) | (Joh 16:27) | 1 tc A number of early mss (א1 B C* D L co) read πατρός (patros, “Father”) here instead of θεοῦ (theou, “God”; found in P5 א*,2 A C3 W Θ Ψ 33 ƒ1,13 M). Although externally πατρός has relatively strong support, it is evidently an assimilation to “I came from the Father” at the beginning of v. 28, or more generally to the consistent mention of God as Father throughout this chapter (πατήρ [patēr, “Father”] occurs eleven times in this chapter, while θεός [theos, “God”] occurs only two other times [16:2, 30]). |
| (0.19) | (Joh 14:27) | 1 sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them. |
| (0.19) | (Joh 13:1) | 3 tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”). |
| (0.19) | (Joh 12:42) | 3 tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (hōmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).” |
| (0.19) | (Joh 11:27) | 2 tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97. |
| (0.19) | (Joh 10:3) | 5 sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd. |
| (0.19) | (Joh 8:6) | 3 tn Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγράφω (katagraphō) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus’ response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added “the sins of each one of them” either here or at the end of v. 8 [U 264 700 al]). |
| (0.19) | (Joh 8:32) | 1 sn The statement the truth will set you free is often taken as referring to truth in the philosophical (or absolute) sense, or in the intellectual sense, or even (as the Jews apparently took it) in the political sense. In the context of John’s Gospel (particularly in light of the prologue) this must refer to truth about the person and work of Jesus. It is saving truth. As L. Morris says, “it is the truth which saves men from the darkness of sin, not that which saves them from the darkness of error (though there is a sense in which men in Christ are delivered from gross error)” (John [NICNT], 457). |
| (0.19) | (Joh 5:12) | 1 tc While a number of mss, especially the later ones (Ac C3 D Θ Ψ ƒ1,13 33 M latt sy), include the words τον κραβ(β)ατ(τ)ον σου (ton krab(b)at(t)on sou, “your mat”) here, the earliest and best (P66,75 א B C* L) do not. Nevertheless, in the translation, it is necessary to supply the words due to the demands of English style, which does not typically allow for understood or implied direct objects as Greek does. |
| (0.19) | (Joh 5:2) | 3 tc Some mss (א [L] 33 it) read Bethzatha, while others read Bethsaida (P[66],75 B T Ws [Ψ] vg); codex D has Belzetha. A lot of controversy has surrounded the name of the pool itself: The reading of the Byzantine (or majority) text (A C Θ 078 ƒ1,13 M), Bethesda, has been virtually discarded by scholars in favor of what is thought to be the more primitive Bethzatha, even though many recent translations continue to employ Bethesda, the traditional reading. The latter is attested by Josephus as the name of a quarter of the city near the northeast corner of the temple area. He reports that the Syrian Legate Cestius burned this suburb in his attack on Jerusalem in October a.d. 68 (J. W. 2.19.4 [2.530]). However, there is some new archaeological evidence for this problem. 3Q15 (Copper Scroll) from Qumran seems to indicate that in the general area of the temple, on the eastern hill of Jerusalem, a treasure was buried in Bet ’Esdatayin, in the pool at the entrance to the smaller basin. The name of the region or pool itself seems then to have been Bet ’Esda, “house of the flowing.” It appears with the dual ending in the scroll because there were two basins. Bethesda seems to be an accurate Greek rendition of the name, while J. T. Milik suggests Bethzatha is a rendition of the Aramaic intensive plural Bet ’Esdata (DJDJ 3, 271). As for the text of John 5:2, a fundamental problem with the Bethesda reading is that it looks motivated (with an edifying Semitic etymology, meaning “House of Mercy” [TCGNT 178]). Also, apart from the Copper Scroll, the evidence for Bethesda is almost entirely shut up to the Byzantine text (C being the most notable exception, but it often has Byzantine encroachments). On the one hand, this argues the Byzantine reading here had ancient, semitic roots; on the other hand, since both readings are attested as historically accurate, a decision has to be based on the better witnesses. The fact that there are multiple readings here suggests that the original was not well understood. Which reading best explains the rise of the others? It seems that Bethzatha is the best choice. |
| (0.19) | (Joh 3:6) | 1 sn What is born of the flesh is flesh, i.e., what is born of physical heritage is physical. (It is interesting to compare this terminology with that of the dialogue in John 4, especially 4:23, 24.) For John the “flesh” (σάρξ, sarx) emphasizes merely the weakness and mortality of the creature—a neutral term, not necessarily sinful as in Paul. This is confirmed by the reference in John 1:14 to the Logos becoming “flesh.” The author avoids associating sinfulness with the incarnate Christ. |
