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Discovery Box| (0.27) | (Joh 3:19) | 2 tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear). |
| (0.27) | (Joh 3:22) | 1 tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified. |
| (0.27) | (Joh 3:31) | 3 sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here. |
| (0.27) | (Joh 3:16) | 4 sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life. |
| (0.27) | (Joh 3:11) | 4 sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel). |
| (0.27) | (Joh 3:3) | 3 sn Or born again. The Greek word ἄνωθεν (anōthen) can mean both “again” and “from above,” giving rise to Nicodemus’ misunderstanding about a second physical birth (v. 4). |
| (0.27) | (Joh 2:6) | 2 sn Significantly, these jars held water for Jewish ceremonial washing (purification rituals). The water of Jewish ritual purification has become the wine of the new messianic age. The wine may also be, after the fashion of Johannine double meanings, a reference to the wine of the Lord’s Supper. A number have suggested this, but there does not seem to be anything in the immediate context which compels this; it seems more related to how frequently a given interpreter sees references to the sacraments in John’s Gospel as a whole. |
| (0.27) | (Joh 1:4) | 2 tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anthrōpos] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”). |
| (0.27) | (Luk 24:52) | 1 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel. |
| (0.27) | (Luk 24:24) | 2 tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive. |
| (0.27) | (Luk 24:25) | 4 sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well. |
| (0.27) | (Luk 24:31) | 2 sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus. |
| (0.27) | (Luk 24:32) | 3 tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response. |
| (0.27) | (Luk 24:17) | 2 tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε). |
| (0.27) | (Luk 24:12) | 5 sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened. |
| (0.27) | (Luk 24:5) | 5 sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise. |
| (0.27) | (Luk 23:50) | 2 tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus. |
| (0.27) | (Luk 23:54) | 1 sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath. |
| (0.27) | (Luk 23:53) | 3 tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body. |
| (0.27) | (Luk 23:22) | 2 sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death. |
