Judges 18:20

18:20 The priest was happy. He took the ephod, the personal idols, and the carved image and joined the group. ¹ 

Judges 18:1

The Tribe of Dan Finds an Inheritance

18:1 In those days Israel had no king. And in those days the Danite tribe was looking for a place ²  to settle, because at that time they did not yet have a place to call their own among the tribes of Israel. ³ 

Judges 2:1

Confrontation and Repentance at Bokim

2:1 The Lord’s angelic messenger ⁴  went up from Gilgal to Bokim. He said, “I brought you up from Egypt and led you into the land I had solemnly promised to give to your ancestors. ⁵  I said, ‘I will never break my agreement ⁶  with you,

Ezekiel 13:19

13:19 You have profaned me among my people for handfuls of barley and scraps of bread. You have put to death people ⁷  who should not die and kept alive those who should not live by your lies to my people, who listen to lies!

Matthew 26:15

26:15 and said, “What will you give me to betray him into your hands?” ⁸  So they set out thirty silver coins for him.

John 12:6

12:6 (Now Judas ⁹  said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, ¹⁰  he used to steal what was put into it.) ¹¹ 

John 12:1

Jesus’ Anointing

12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he ¹²  had raised from the dead.

John 6:10

6:10 Jesus said, “Have ¹³  the people sit down.” (Now there was a lot of grass in that place.) ¹⁴  So the men ¹⁵  sat down, about five thousand in number.

John 6:1

The Feeding of the Five Thousand

6:1 After this ¹⁶  Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). ¹⁷ 

John 5:2

5:2 Now there is ¹⁸  in Jerusalem by the Sheep Gate ¹⁹  a pool called Bethzatha ²⁰  in Aramaic, ²¹  which has five covered walkways. ²² 

[18:20]  ¹ tn Heb “and went into the midst of the people.”

[18:1]  ² tn Heb “an inheritance.”

[18:1]  ³ tn Heb “because there had not fallen to them by that day in the midst of the tribes of Israel an inheritance.”

[2:1]  ⁴ sn See Exod 14:19; 23:20.

[2:1]  ⁵ tn Heb “the land that I had sworn to your fathers.”

[2:1]  ⁶ tn Or “covenant” (also in the following verse).

[13:19]  ⁷ tn Heb “human lives” or “souls.”

[26:15]  ⁸ tn Grk “What will you give to me, and I will betray him to you?”

[12:6]  ⁹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[12:6]  ¹⁰ tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.

[12:6]  ¹¹ sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.

[12:1]  ¹² tn Grk “whom Jesus,” but a repetition of the proper name (Jesus) here would be redundant in the English clause structure, so the pronoun (“he”) is substituted in the translation.

[6:10]  ¹³ tn Grk “Make.”

[6:10]  ¹⁴ sn This is a parenthetical note by the author (suggesting an eyewitness recollection).

[6:10]  ¹⁵ tn Here “men” has been used in the translation because the following number, 5,000, probably included only adult males (see the parallel in Matt 14:21).

[6:1]  ¹⁶ 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]  ¹⁷ 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.

[5:2]  ¹⁸ tn Regarding the use of the present tense ἐστιν (estin) and its implications for the dating of the Gospel of John, see the article by D. B. Wallace, “John 5,2 and the Date of the Fourth Gospel,” Bib 71 (1990): 177-205.

[5:2]  ¹⁹ tn The site of the miracle is also something of a problem: προβατικῇ (probatikh) is usually taken as a reference to the Sheep Gate near the temple. Some (R. E. Brown and others) would place the word κολυμβήθρα (kolumbhqra) with προβατικῇ to read “in Jerusalem, by the Sheep Pool, there is (another pool) with the Hebrew name.” This would imply that there is reference to two pools in the context rather than only one. This does not seem necessary (although it is a grammatical possibility). The gender of the words does not help since both are feminine (as is the participle ἐπιλεγομένη [epilegomenh]). Note however that Brown’s suggestion would require a feminine word to be supplied (for the participle ἐπιλεγομένη to modify). The traditional understanding of the phrase as a reference to the Sheep Gate near the temple appears more probably correct.

[5:2]  ²⁰ tc Some mss (א [L] 33 it) read Bethzatha, while others read Bethsaida (Ì^[66],75 B T W^s [Ψ] pc vg); codex D has Belzetha. A lot of controversy has surrounded the name of the pool itself: The reading of the Byzantine (or majority) text (A C Θ 078 Ë^1,13 Ï), Bethesda, has been virtually discarded by scholars in favor of what is thought to be the more primitive Bethzatha, even though many recent translations continue to employ Bethesda, the traditional reading. The latter is attested by Josephus as the name of a quarter of the city near the northeast corner of the temple area. He reports that the Syrian Legate Cestius burned this suburb in his attack on Jerusalem in October a.d. 68 (J. W. 2.19.4 [2.530]). However, there is some new archaeological evidence for this problem. 3Q15 (Copper Scroll) from Qumran seems to indicate that in the general area of the temple, on the eastern hill of Jerusalem, a treasure was buried in Bet áEsdatayin, in the pool at the entrance to the smaller basin. The name of the region or pool itself seems then to have been Bet ᾿Esda, “house of the flowing.” It appears with the dual ending in the scroll because there were two basins. Bethesda seems to be an accurate Greek rendition of the name, while J. T. Milik suggests Bethzatha is a rendition of the Aramaic intensive plural Bet áEsdata (DJDJ 3, 271). As for the text of John 5:2, the fundamental problems with the Bethesda reading are that it looks motivated (with an edifying Semitic etymology, meaning “House of Mercy” [TCGNT 178]), and is minimally attested. Apart from the Copper Scroll, the evidence for Bethesda is almost entirely shut up to the Byzantine text (C being the most notable exception, but it often has Byzantine encroachments). On the one hand, this argues the Byzantine reading here had ancient, semitic roots; on the other hand, since both readings are attested as historically accurate, a decision has to be based on the better witnesses. The fact that there are multiple readings here suggests that the original was not well understood. Which reading best explains the rise of the others? It seems that Bethzatha is the best choice.

[5:2]  ²¹ tn Grk “in Hebrew.”

[5:2]  ²² tn Or “porticoes,” or “colonnades”; Grk “stoas.”