Hosea 3:4

3:4 For the Israelites ¹  must live many days without a king or prince, without sacrifice or sacred fertility pillar, without ephod or idols.

Luke 2:26-30

2:26 It ²  had been revealed ³  to him by the Holy Spirit that he would not die ⁴  before ⁵  he had seen the Lord’s Christ. ⁶  2:27 So ⁷  Simeon, ⁸  directed by the Spirit, ⁹  came into the temple courts, ¹⁰  and when the parents brought in the child Jesus to do for him what was customary according to the law, ¹¹  2:28 Simeon ¹²  took him in his arms and blessed God, saying, ¹³ 

2:29 “Now, according to your word, ¹⁴  Sovereign Lord, ¹⁵  permit ¹⁶  your servant ¹⁷  to depart ¹⁸  in peace.

2:30 For my eyes have seen your salvation ¹⁹ 

Luke 10:22-23

10:22 All things have been given to me by my Father. ²⁰  No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides ²¹  to reveal him.”

10:23 Then ²²  Jesus ²³  turned ²⁴  to his ²⁵  disciples and said privately, “Blessed ²⁶  are the eyes that see what you see!

Luke 17:22

The Coming of the Son of Man

17:22 Then ²⁷  he said to the disciples, “The days are coming when you will desire to see one of the days ²⁸  of the Son of Man, and you will not see it.

John 8:21

Where Jesus Came From and Where He is Going

8:21 Then Jesus ²⁹  said to them again, ³⁰  “I am going away, and you will look for me ³¹  but will die in your sin. ³²  Where I am going you cannot come.”

John 8:24

8:24 Thus I told you ³³  that you will die in your sins. For unless you believe that I am he, ³⁴  you will die in your sins.”

John 8:56

8:56 Your father Abraham was overjoyed ³⁵  to see my day, and he saw it and was glad.” ³⁶ 

John 14:9

14:9 Jesus replied, ³⁷  “Have I been with you for so long, and you have not known ³⁸  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?

John 14:19

14:19 In a little while ³⁹  the world will not see me any longer, but you will see me; because I live, you will live too.

[3:4]  ¹ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB “people of Israel” (likewise in the following verse).

[2:26]  ² tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:26]  ³ tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kecrhmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).

[2:26]  ⁴ tn Grk “would not see death” (an idiom for dying).

[2:26]  ⁵ tn On the grammar of this temporal clause, see BDF §§383.3; 395.

[2:26]  ⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:27]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.

[2:27]  ⁸ tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:27]  ⁹ tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.

[2:27]  ¹⁰ tn Grk “the temple.”

[2:27]  ¹¹ tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.

[2:28]  ¹² tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.

[2:28]  ¹³ tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.

[2:29]  ¹⁴ sn The phrase according to your word again emphasizes that God will perform his promise.

[2:29]  ¹⁵ tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despoth").

[2:29]  ¹⁶ sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.

[2:29]  ¹⁷ tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.

[2:29]  ¹⁸ tn Grk “now release your servant.”

[2:30]  ¹⁹ sn To see Jesus, the Messiah, is to see God’s salvation.

[10:22]  ²⁰ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[10:22]  ²¹ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[10:23]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ²³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ²⁴ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ²⁵ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ²⁶ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[17:22]  ²⁷ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ²⁸ sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[8:21]  ²⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:21]  ³⁰ tn The expression οὖν πάλιν (oun palin) indicates some sort of break in the sequence of events, but it is not clear how long. The author does not mention the interval between 8:12-20 and this next recorded dialogue. The feast of Tabernacles is past, and the next reference to time is 10:22, where the feast of the Dedication is mentioned. The interval is two months, and these discussions could have taken place at any time within that interval, as long as one assumes something of a loose chronological framework. However, if the material in the Fourth Gospel is arranged theologically or thematically, such an assumption would not apply.

[8:21]  ³¹ tn Grk “you will seek me.”

[8:21]  ³² tn The expression ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε (en th Jamartia Jumwn apoqaneisqe) is similar to an expression found in the LXX at Ezek 3:18, 20 and Prov 24:9. Note the singular of ἁμαρτία (the plural occurs later in v. 24). To die with one’s sin unrepented and unatoned would be the ultimate disaster to befall a person. Jesus’ warning is stern but to the point.

[8:24]  ³³ tn Grk “thus I said to you.”

[8:24]  ³⁴ tn Grk “unless you believe that I am.” In this context there is an implied predicate nominative (“he”) following the “I am” phrase. What Jesus’ hearers had to acknowledge is that he was who he claimed to be, i.e., the Messiah (cf. 20:31). This view is also reflected in English translations like NIV (“if you do not believe that I am the one I claim to be”), NLT (“unless you believe that I am who I say I am”), and CEV (“if you don’t have faith in me for who I am”). For a different view that takes this “I am” and the one in 8:28 as nonpredicated (i.e., absolute), see R. E. Brown, John (AB), 1:533-38. Such a view refers sees the nonpredicated “I am” as a reference to the divine Name revealed in Exod 3:14, and is reflected in English translations like NAB (“if you do not believe that I AM, you will die in your sins”) and TEV (“you will die in your sins if you do not believe that ‘I Am Who I Am’”).

[8:56]  ³⁵ tn Or “rejoiced greatly.”

[8:56]  ³⁶ tn What is the meaning of Jesus’ statement that the patriarch Abraham “saw” his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch’s lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Gen 22:13-15 lies behind Jesus’ words. This passage, known to rabbis as the Akedah (“Binding”), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice – an occasion of certain rejoicing.

[14:9]  ³⁷ tn Grk “Jesus said to him.”

[14:9]  ³⁸ tn Or “recognized.”

[14:19]  ³⁹ tn Grk “Yet a little while, and.”