³ tn Grk “this.” The pronoun refers back to “a sign”; thus these words have been repeated for clarity.

² tn Here σημεῖον (sēmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

³ tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.

³ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

² tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.

¹ sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.

³ sn The reference to signs (σημεῖα, sēmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

² sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.

¹ sn The psalmist already sees undeniable signs of God’s faithfulness and expects deliverance to arrive soon.

¹ sn This is apparently a sign of contempt or derision (see Job 27:23; and Lam 2:15).

⁴ tn Heb “believe the voice of the latter sign,” so as to understand and accept the meaning of the event.

² tn Heb “and this is your sign.” In this case the אוֹת (ʾot, “sign”) is a future reminder of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.

² tn Heb “and this is your sign.” In this case the אוֹת (ʾot), “sign,” is a future confirmation of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.

² tn Heb “his signs and his deeds which he did” (NRSV similar). The collocation of “signs” and “deeds” indicates that these acts were intended to make an impression on observers and reveal something about God’s power (cf. v. 2b). The word “awesome” has been employed to bring out the force of the word “signs” in this context.

² sn Circumcision as a mere external cutting of the flesh is contrasted here with it as a sign of commitment to the covenant and the God of the covenant. The people of these nations practiced circumcision, but not as a sign of the covenant. The people of Israel engaged in it as a religious practice, but without any obedience to the covenant that it was a sign of, or any real commitment to the Lord.

³ tn The text has “for signs and for seasons and for days and years.” It seems likely from the meanings of the words involved that “signs” is the main idea, followed by two categories, “seasons” and “days and years.” This is the simplest explanation, and one that matches vv. 11-13. It could even be rendered “signs for the fixed seasons, that is [explicative vav (ו)] days and years.”

² sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

¹ tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.

² sn In the context of a proof or basis for belief, Jesus is referring to the miraculous deeds (signs) he has performed in the presence of the disciples.

² sn What are the greater things Jesus had in mind? In the narrative this forms an excellent foreshadowing of the miraculous signs which began at Cana of Galilee.