1 John 4:14

4:14 And we have seen and testify that the Father has sent the Son to be the Savior ¹  of the world.

Luke 1:2

1:2 like the accounts ²  passed on ³  to us by those who were eyewitnesses and servants of the word ⁴  from the beginning. ⁵ 

John 1:14

1:14 Now ⁶  the Word became flesh ⁷  and took up residence ⁸  among us. We ⁹  saw his glory – the glory of the one and only, ¹⁰  full of grace and truth, who came from the Father.

Acts 1:3

1:3 To the same apostles ¹¹  also, after his suffering, ¹²  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ¹³  and spoke about matters concerning the kingdom of God.

Acts 4:20

4:20 for it is impossible ¹⁴  for us not to speak about what we have seen and heard.”

Acts 4:2

4:2 angry ¹⁵  because they were teaching the people and announcing ¹⁶  in Jesus the resurrection of the dead.

Acts 1:16-18

1:16 “Brothers, ¹⁷  the scripture had to be fulfilled that the Holy Spirit foretold through ¹⁸  David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” ¹⁹  1:18 (Now this man Judas ²⁰  acquired a field with the reward of his unjust deed, ²¹  and falling headfirst ²²  he burst open in the middle and all his intestines ²³  gushed out.

[4:14]  ¹ tn Because σωτῆρα (swthra) is the object complement of υἱόν (Juion) in a double accusative construction in 4:14, there is an understood equative verb joining the two, with the resultant meaning “the Father sent the Son to be the Savior of the world.”

[1:2]  ² tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ³ tn Or “delivered.”

[1:2]  ⁴ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ⁵ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[1:14]  ⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:14]  ⁷ tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.

[1:14]  ⁸ tn Grk “and tabernacled.”

[1:14]  ⁹ tn Grk “and we saw.”

[1:14]  ¹⁰ tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[1:3]  ¹¹ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ¹² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ¹³ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[4:20]  ¹⁴ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[4:2]  ¹⁵ tn Or “greatly annoyed,” “provoked.”

[4:2]  ¹⁶ tn Or “proclaiming.”

[1:16]  ¹⁷ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ¹⁸ tn Grk “foretold by the mouth of.”

[1:17]  ¹⁹ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[1:18]  ²⁰ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ²¹ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ²² tn Traditionally, “falling headlong.”

[1:18]  ²³ tn Or “all his bowels.”