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Discovery Box| (0.18) | (Joh 4:9) | 3 sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean. |
| (0.18) | (Joh 4:6) | 2 sn It was about noon. The suggestion has been made by some that time should be reckoned from midnight rather than sunrise. This would make the time 6 a.m. rather than noon. That would fit in this passage but not in John 19:14 which places the time when Jesus is condemned to be crucified at “the sixth hour.” |
| (0.18) | (Joh 3:3) | 4 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. But what does Jesus’ statement about not being able to see the kingdom of God mean within the framework of John’s Gospel? John uses the word kingdom (βασιλεία, basileia) only 5 times (3:3, 5; 18:36 [3x]). Only here is it qualified with the phrase of God. The fact that John does not stress the concept of the kingdom of God does not mean it is absent from his theology, however. Remember the messianic implications found in John 2, both the wedding and miracle at Cana and the cleansing of the temple. For Nicodemus, the term must surely have brought to mind the messianic kingdom which Messiah was supposed to bring. But Nicodemus had missed precisely this point about who Jesus was. It was the Messiah himself with whom Nicodemus was speaking. Whatever Nicodemus understood, it is clear that the point is this: He misunderstood Jesus’ words. He over-literalized them, and thought Jesus was talking about repeated physical birth, when he was in fact referring to new spiritual birth. |
| (0.18) | (Joh 3:8) | 2 sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit. |
| (0.18) | (Joh 2:22) | 1 sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight. |
| (0.18) | (Joh 2:21) | 1 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity. This Greek term is frequently used as a way of referring to Jesus in the Johannine letters (cf. 1 John 2:6; 3:3, 5, 7, 16; 4:17). |
| (0.18) | (Joh 2:15) | 3 sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit. |
| (0.18) | (Joh 2:11) | 1 tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs. |
| (0.18) | (Joh 1:48) | 2 sn Many have speculated about what Nathanael was doing under the fig tree. Meditating on the Messiah who was to come? A good possibility, since the fig tree was used as shade for teaching or studying by the later rabbis (Ecclesiastes Rabbah 5:11). Also, the fig tree was symbolic for messianic peace and plenty (Mic 4:4, Zech 3:10.) |
| (0.18) | (Joh 2:6) | 2 tn Grk “holding two or three metretes” (about 75 to 115 liters). Each of the pots held 2 or 3 μετρηταί (metrētai). A μετρητῆς (metrētēs) was about 9 gallons (40 liters); thus each jar held 18-27 gallons (80-120 liters) and the total volume of liquid involved was 108-162 gallons (480-720 liters). |
| (0.18) | (Joh 1:42) | 2 tc The reading “Simon, son of John” is well attested in P66,75,106 א B* L 33 it co. The majority of mss (A B2 Ψ ƒ1,13 M) read “Simon, the son of Jonah” here instead, but that is perhaps an assimilation to Matt 16:17. |
| (0.18) | (Joh 1:19) | 6 tc ‡ Several significant witnesses have πρὸς αὐτόν (pros auton, “to him”) either here (B C* 33 892c al it) or after “Levites” (P66c vid A Θ Ψ ƒ13 579 al lat), while the earliest mss as well as the majority of mss (P66*,75 א C3 L Ws ƒ1 M) lack the phrase. On the one hand, πρὸς αὐτόν could be perceived as redundant since αὐτόν is used again later in the verse, thus prompting scribes to omit the phrase. On the other hand, both the variation in placement of πρὸς αὐτόν and the fact that this phrase rather than the latter αὐτόν is lacking in certain witnesses (cf. John 11:44; 14:7; 18:31), suggests that scribes felt that the sentence needed the phrase to make the sense clearer. Although a decision is difficult, the shorter reading is slightly preferred. NA28 has πρὸς αὐτόν in brackets, indicating doubt as to the phrase’s authenticity. |
| (0.18) | (Joh 1:13) | 2 tn Grk “of blood(s).” The plural αἱμάτων (haimatōn) has seemed a problem to many interpreters. At least some sources in antiquity imply that blood was thought of as being important in the development of the fetus during its time in the womb: thus Wis 7:1: “in the womb of a mother I was molded into flesh, within the period of 10 months, compacted with blood, from the seed of a man and the pleasure of marriage.” In John 1:13, the plural αἱμάτων may imply the action of both parents. It may also refer to the “genetic” contribution of both parents, and so be equivalent to “human descent” (see BDAG 26 s.v. αἷμα 1.a). E. C. Hoskyns thinks John could not have used the singular here because Christians are in fact ‘begotten’ by the blood of Christ (The Fourth Gospel, 143), although the context would seem to make it clear that the blood in question is something other than the blood of Christ. |
| (0.18) | (Joh 1:7) | 1 sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (martureō) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark). |
| (0.18) | (Joh 1:4) | 1 sn An allusion to Ps 36:9, which gives significant OT background: “For with you is the fountain of life; In your light we see light.” In later Judaism, Bar 4:2 expresses a similar idea. Life, especially eternal life, will become one of the major themes of John’s Gospel. |
| (0.18) | (Joh 1:4) | 1 tn John uses ζωή (zōē) 36 times: 17 times it occurs with αἰώνιος (aiōnios), and in the remaining occurrences outside the prologue it is clear from context that “eternal” life is meant. The two uses in 1:4, if they do not refer to “eternal” life, would be the only exceptions. (Also 1 John uses ζωή 13 times, always of “eternal” life.) |
| (0.18) | (Luk 24:49) | 4 sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41). |
| (0.18) | (Luk 24:41) | 3 sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Judg 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6. (Tobit, a book of the OT Apocrypha, reflects views during the intertestamental period.) |
| (0.18) | (Luk 24:36) | 2 tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in P75 and the rest of the ms tradition, and should be considered an original part of Luke. |
| (0.18) | (Luk 24:30) | 2 tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. |
