Discovery BoxActs 3:7
Context3:7 Then 1 Peter 2 took hold 3 of him by the right hand and raised him up, and at once the man’s 4 feet and ankles were made strong. 5
John 7:23
Context7:23 But if a male child 6 is circumcised 7 on the Sabbath so that the law of Moses is not broken, 8 why are you angry with me because I made a man completely well 9 on the Sabbath?
John 10:32
Context10:32 Jesus said to them, 10 “I have shown you many good deeds 11 from the Father. For which one of them are you going to stone me?”
John 10:1
Context10:1 “I tell you the solemn truth, 12 the one who does not enter the sheepfold 13 by the door, 14 but climbs in some other way, is a thief and a robber.
John 3:15-17
Context3:15 so that everyone who believes in him may have eternal life.” 15
3:16 For this is the way 16 God loved the world: He gave his one and only 17 Son, so that everyone who believes in him will not perish 18 but have eternal life. 19 3:17 For God did not send his Son into the world to condemn the world, 20 but that the world should be saved through him.
John 4:14
Context4:14 But whoever drinks some of the water that I will give him will never be thirsty again, 21 but the water that I will give him will become in him a fountain 22 of water springing up 23 to eternal life.”
[3:7] 1 tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.
[3:7] 2 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[3:7] 3 tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.
[3:7] 4 tn Grk “his”; the referent (the man) has been specified in the translation for clarity.
[3:7] 5 sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.
[7:23] 6 tn Grk “a man.” See the note on “male child” in the previous verse.
[7:23] 7 tn Grk “receives circumcision.”
[7:23] 8 sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca.
[7:23] 9 tn Or “made an entire man well.”
[10:32] 10 tn Grk “Jesus answered them.”
[10:32] 11 tn Or “good works.”
[10:1] 12 tn Grk “Truly, truly, I say to you.”
[10:1] 13 sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).
[3:15] 15 tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).
[3:16] 16 tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.
[3:16] 17 tn 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 Clement 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 (τέκνα θεοῦ, tekna qeou), 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).
[3:16] 18 tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.
[3:16] 19 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.
[3:17] 20 sn That is, “to judge the world to be guilty and liable to punishment.”
[4:14] 21 tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.
[4:14] 22 tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.
[4:14] 23 tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).
