Job 23:11-12

23:11 My feet ¹  have followed ²  his steps closely;

I have kept to his way and have not turned aside. ³ 

23:12 I have not departed from the commands of his lips;

I have treasured the words of his mouth more than my allotted portion. ⁴ 

John 8:31

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ⁵  who had believed him, “If you continue to follow my teaching, ⁶  you are really ⁷  my disciples

John 8:44

8:44 You people ⁸  are from ⁹  your father the devil, and you want to do what your father desires. ¹⁰  He ¹¹  was a murderer from the beginning, and does not uphold the truth, ¹²  because there is no truth in him. Whenever he lies, ¹³  he speaks according to his own nature, ¹⁴  because he is a liar and the father of lies. ¹⁵ 

John 15:6

15:6 If anyone does not remain ¹⁶  in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, ¹⁷  and are burned up. ¹⁸ 

John 15:2

15:2 He takes away ¹⁹  every branch that does not bear ²⁰  fruit in me. He ²¹  prunes ²²  every branch that bears ²³  fruit so that it will bear more fruit.

John 2:20-22

2:20 Then the Jewish leaders ²⁴  said to him, “This temple has been under construction ²⁵  for forty-six years, ²⁶  and are you going to raise it up in three days?” 2:21 But Jesus ²⁷  was speaking about the temple of his body. ²⁸  2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture ²⁹  and the saying ³⁰  that Jesus had spoken.

John 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ³¹  in Galilee. ³²  Jesus’ mother ³³  was there,

John 2:19

2:19 Jesus replied, ³⁴  “Destroy ³⁵  this temple and in three days I will raise it up again.”

Jude 1:6

1:6 You also know that ³⁶  the angels who did not keep within their proper domain ³⁷  but abandoned their own place of residence, he has kept ³⁸  in eternal chains ³⁹  in utter ⁴⁰  darkness, locked up ⁴¹  for the judgment of the great Day.

[23:11]  ¹ tn Heb “my foot.”

[23:11]  ² tn Heb “held fast.”

[23:11]  ³ tn The last clause, “and I have not turned aside,” functions adverbially in the sentence. The form אָט (’at) is a pausal form of אַתֶּה (’atteh), the Hiphil of נָטָה (natah, “stretch out”).

[23:12]  ⁴ tc The form in the MT (מֵחֻקִּי, mekhuqqi) means “more than my portion” or “more than my law.” An expanded meaning results in “more than my necessary food” (see Ps 119:11; cf. KJV, NASB, ESV). HALOT 346 s.v. חֹק 1 indicates that חֹק (khoq) has the meaning of “portion” and is here a reference to “what is appointed for me.” The LXX and the Latin versions, along with many commentators, have בְּחֵקִי (bÿkheqi, “in my bosom”).

[8:31]  ⁵ tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).

[8:31]  ⁶ tn Grk “If you continue in my word.”

[8:31]  ⁷ tn Or “truly.”

[8:44]  ⁸ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ⁹ tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).

[8:44]  ¹⁰ tn Grk “the desires of your father you want to do.”

[8:44]  ¹¹ tn Grk “That one” (referring to the devil).

[8:44]  ¹² tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ¹³ tn Grk “Whenever he speaks the lie.”

[8:44]  ¹⁴ tn Grk “he speaks from his own.”

[8:44]  ¹⁵ tn Grk “because he is a liar and the father of it.”

[15:6]  ¹⁶ tn Or “reside.”

[15:6]  ¹⁷ sn Such branches are gathered up and thrown into the fire. The author does not tell who it is who does the gathering and throwing into the fire. Although some claim that realized eschatology is so prevalent in the Fourth Gospel that no references to final eschatology appear at all, the fate of these branches seems to point to the opposite. The imagery is almost certainly that of eschatological judgment, and recalls some of the OT vine imagery which involves divine rejection and judgment of disobedient Israel (Ezek 15:4-6, 19:12).

[15:6]  ¹⁸ tn Grk “they gather them up and throw them into the fire, and they are burned.”

[15:2]  ¹⁹ tn Or “He cuts off.”

[15:2]  ²⁰ tn Or “does not yield.”

[15:2]  ²¹ tn Grk “And he”; the conjunction καί (kai, “and”) has been omitted in the translation in keeping with the tendency in contemporary English style to use shorter sentences.

[15:2]  ²² tn Or “trims”; Grk “cleanses” (a wordplay with “clean” in v. 3). Καθαίρει (kaqairei) is not the word one would have expected here, but it provides the transition from the vine imagery to the disciples – there is a wordplay (not reproducible in English) between αἴρει (airei) and καθαίρει in this verse. While the purpose of the Father in cleansing his people is clear, the precise means by which he does so is not immediately obvious. This will become clearer, however, in the following verse.

[15:2]  ²³ tn Or “that yields.”

[2:20]  ²⁴ tn See the note on this phrase in v. 18.

[2:20]  ²⁵ tn A close parallel to the aorist οἰκοδομήθη (oikodomhqh) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.

[2:20]  ²⁶ sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19 b.c. (The reference in the Ant. is probably more accurate than the date given in J. W. 1.21.1 [1.401]). Forty-six years later would be around the Passover of a.d. 27/28.

[2:21]  ²⁷ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity. This Greek term is frequently used as a way of referring to Jesus in the Johannine letters (cf. 1 John 2:6; 3:3, 5, 7, 16; 4:17).

[2:21]  ²⁸ tn The genitive “of his body” (τοῦ σώματος αὐτοῦ, tou swmato" autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ's resurrection.

[2:22]  ²⁹ sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.

[2:22]  ³⁰ tn Or “statement”; Grk “word.”

[2:1]  ³¹ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ³² 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.

[2:1]  ³³ tn Grk “in Galilee, and Jesus’ mother.”

[2:19]  ³⁴ tn Grk “answered and said to them.”

[2:19]  ³⁵ tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”

[1:6]  ³⁶ tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:6]  ³⁷ tn Grk “who did not keep their own domain.”

[1:6]  ³⁸ sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.

[1:6]  ³⁹ sn In 2 Pet 2:4 a less common word for chains is used.

[1:6]  ⁴⁰ tn The word ζόφος (zofos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.

[1:6]  ⁴¹ tn The words “locked up” are not in Greek, but is expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).