Discovery BoxIsaiah 2:3
Context2:3 many peoples will come and say,
“Come, let us go up to the Lord’s mountain,
to the temple of the God of Jacob,
so 1 he can teach us his requirements, 2
and 3 we can follow his standards.” 4
For Zion will be the center for moral instruction; 5
the Lord will issue edicts from Jerusalem. 6
Isaiah 54:13
Context54:13 All your children will be followers of the Lord,
and your children will enjoy great prosperity. 7
Jeremiah 31:34
Context31:34 “People will no longer need to teach their neighbors and relatives to know me. 8 For all of them, from the least important to the most important, will know me,” 9 says the Lord. “For 10 I will forgive their sin and will no longer call to mind the wrong they have done.”
John 6:45
Context6:45 It is written in the prophets, ‘And they will all be taught by God.’ 11 Everyone who hears and learns from the Father 12 comes to me.
John 6:1
Context6:1 After this 13 Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). 14
John 2:1
Context2:1 Now on the third day there was a wedding at Cana 15 in Galilee. 16 Jesus’ mother 17 was there,
[2:3] 1 tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).
[2:3] 2 tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.
[2:3] 3 tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.
[2:3] 4 tn Heb “walk in his ways.”
[2:3] 5 tn Heb “for out of Zion will go instruction.”
[2:3] 6 tn Heb “the word of the Lord from Jerusalem.”
[54:13] 7 tn Heb “and great [will be] the peace of your sons.”
[31:34] 8 tn Heb “teach…, saying, ‘Know the
[31:34] 9 sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).
[31:34] 10 tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the
[6:45] 11 sn A quotation from Isa 54:13.
[6:45] 12 tn Or “listens to the Father and learns.”
[6:1] 13 tn Again, μετὰ ταῦτα (meta tauta) is a vague temporal reference. How Jesus got from Jerusalem to Galilee is not explained, which has led many scholars (e.g., Bernard, Bultmann, and Schnackenburg) to posit either editorial redaction or some sort of rearrangement or dislocation of material (such as reversing the order of chaps. 5 and 6, for example). Such a rearrangement of the material would give a simple and consistent connection of events, but in the absence of all external evidence it does not seem to be supportable. R. E. Brown (John [AB], 1:236) says that such an arrangement is attractive in some ways but not compelling, and that no rearrangement can solve all the geographical and chronological problems in John.
[6:1] 14 sn This is a parenthetical note by the author. Only John in the New Testament refers to the Sea of Galilee by the name Sea of Tiberias (see also John 21:1), but this is correct local usage. In the mid-20’s Herod completed the building of the town of Tiberias on the southwestern shore of the lake; after this time the name came into use for the lake itself.
[2:1] 15 map For location see Map1 C3; Map2 D2; Map3 C5.
[2:1] 16 sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.
