Daniel 12:7

12:7 Then I heard the man clothed in linen who was over the waters of the river as he raised both his right and left hands to the sky ¹  and made an oath by the one who lives forever: “It is for a time, times, and half a time. Then, when the power of the one who shatters ²  the holy people has been exhausted, all these things will be finished.”

Psalms 90:2

90:2 Even before the mountains came into existence, ³ 

or you brought the world into being, ⁴ 

you were the eternal God. ⁵ 

Psalms 102:24

102:24 I say, “O my God, please do not take me away in the middle of my life! ⁶ 

You endure through all generations. ⁷ 

Psalms 146:10

146:10 The Lord rules forever,

your God, O Zion, throughout the generations to come! ⁸ 

Praise the Lord!

Jeremiah 10:10

10:10 The Lord is the only true God.

He is the living God and the everlasting King.

When he shows his anger the earth shakes.

None of the nations can stand up to his fury.

John 5:26

5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself,

John 5:1

Healing a Paralytic at the Pool of Bethesda

5:1 After this ⁹  there was a Jewish feast, ¹⁰  and Jesus went up to Jerusalem. ¹¹ 

John 1:17

1:17 For the law was given through Moses, but ¹²  grace and truth came about through Jesus Christ.

John 6:16

Walking on Water

6:16 Now when evening came, his disciples went down to the lake, ¹³ 

Revelation 4:10

4:10 the twenty-four elders throw themselves to the ground ¹⁴  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ¹⁵  before his ¹⁶  throne, saying:

Revelation 10:6

10:6 and swore by the one who lives forever and ever, who created heaven and what is in it, and the earth and what is in it, and the sea and what is in it, “There will be no more delay! ¹⁷ 

[12:7]  ¹ tn Or “to the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[12:7]  ² tc The present translation reads יַד־נֹפֵץ (yad-nofets, “hand of one who shatters”) rather than the MT נַפֵּץ־יַד (nappets-yad, “to shatter the hand”).

[90:2]  ³ tn Heb “were born.”

[90:2]  ⁴ tn Heb “and you gave birth to the earth and world.” The Polel verbal form in the Hebrew text pictures God giving birth to the world. The LXX and some other ancient textual witnesses assume a polal (passive) verbal form here. In this case the earth becomes the subject of the verb and the verb is understood as third feminine singular rather than second masculine singular.

[90:2]  ⁵ tn Heb “and from everlasting to everlasting you [are] God.” Instead of אֵל (’el, “God”) the LXX reads אַל (’al, “not”) and joins the negative particle to the following verse, making the verb תָּשֵׁב (tashev) a jussive. In this case v. 3a reads as a prayer, “do not turn man back to a low place.” However, taking תָּשֵׁב as a jussive is problematic in light of the following following wayyiqtol form וַתֹּאמֶר (vato’mer, “and you said/say”).

[102:24]  ⁶ tn Heb “do not lift me up in the middle of my days.”

[102:24]  ⁷ tn Heb “in a generation of generations [are] your years.”

[146:10]  ⁸ tn Heb “for a generation and a generation.”

[5:1]  ⁹ sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.

[5:1]  ¹⁰ tc The textual variants ἑορτή or ἡ ἑορτή (Jeorth or Jh Jeorth, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ Ë¹ 33 892 1424 pm, but is lacking in {Ì^66,75 A B D T W^s Θ Ë¹³ 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.

[5:1]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:17]  ¹² tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).

[6:16]  ¹³ tn Or “sea.” The Greek word indicates a rather large body of water, but the English word “sea” normally indicates very large bodies of water, so the word “lake” in English is a closer approximation.

[4:10]  ¹⁴ tn Grk “the twenty-four elders fall down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[4:10]  ¹⁵ sn See the note on the word crown in Rev 3:11.

[4:10]  ¹⁶ tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[10:6]  ¹⁷ tn On this phrase see BDAG 1092 s.v. χρόνος.