John 2:18

2:18 So then the Jewish leaders ¹  responded, ²  “What sign can you show us, since you are doing these things?” ³ 

John 4:8

4:8 (For his disciples had gone off into the town to buy supplies. ⁴ ) ⁵ 

Exodus 4:8

4:8 “If ⁶  they do not believe you or pay attention to ⁷  the former sign, then they may ⁸  believe the latter sign. ⁹ 

Exodus 4:1

The Source of Sufficiency

4:1 ¹⁰ Moses answered again, ¹¹  “And if ¹²  they do not believe me or pay attention to me, ¹³  but say, ‘The Lord has not appeared to you’?”

Exodus 13:3

13:3 Moses said to the people, “Remember ¹⁴  this day on which you came out from Egypt, from the place where you were enslaved, ¹⁵  for the Lord brought you out of there ¹⁶  with a mighty hand – and no bread made with yeast may be eaten. ¹⁷ 

Exodus 13:5

13:5 When ¹⁸  the Lord brings you to the land of the Canaanites, Hittites, Amorites, Hivites, and Jebusites, which he swore to your fathers to give you, a land flowing with milk and honey, ¹⁹  then you will keep ²⁰  this ceremony ²¹  in this month.

Isaiah 7:11-14

7:11 “Ask for a confirming sign from the Lord your God. You can even ask for something miraculous.” ²²  7:12 But Ahaz responded, “I don’t want to ask; I don’t want to put the Lord to a test.” ²³  7:13 So Isaiah replied, ²⁴  “Pay attention, ²⁵  family ²⁶  of David. ²⁷  Do you consider it too insignificant to try the patience of men? Is that why you are also trying the patience of my God? 7:14 For this reason the sovereign master himself will give you a confirming sign. ²⁸  Look, this ²⁹  young woman ³⁰  is about to conceive ³¹  and will give birth to a son. You, young woman, will name him ³²  Immanuel. ³³ 

Matthew 12:38-39

The Sign of Jonah

12:38 Then some of the experts in the law ³⁴  along with some Pharisees ³⁵  answered him, ³⁶  “Teacher, we want to see a sign ³⁷  from you.” 12:39 But he answered them, ³⁸  “An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah.

Matthew 16:1-4

The Demand for a Sign

16:1 Now when the Pharisees ³⁹  and Sadducees ⁴⁰  came to test Jesus, ⁴¹  they asked him to show them a sign from heaven. ⁴²  16:2 He ⁴³  said, “When evening comes you say, ‘It will be fair weather, because the sky is red,’ 16:3 and in the morning, ‘It will be stormy today, because the sky is red and darkening.’ ⁴⁴  You know how to judge correctly the appearance of the sky, ⁴⁵  but you cannot evaluate the signs of the times. 16:4 A wicked and adulterous generation asks for a sign, but no sign will be given to it except the sign of Jonah.” Then ⁴⁶  he left them and went away.

Mark 8:11

The Demand for a Sign

8:11 Then the Pharisees ⁴⁷  came and began to argue with Jesus, asking for ⁴⁸  a sign from heaven ⁴⁹  to test him.

Luke 11:29-30

The Sign of Jonah

11:29 As ⁵⁰  the crowds were increasing, Jesus ⁵¹  began to say, “This generation is a wicked generation; it looks for a sign, ⁵²  but no sign will be given to it except the sign of Jonah. ⁵³  11:30 For just as Jonah became a sign to the people of Nineveh, ⁵⁴  so the Son of Man will be a sign ⁵⁵  to this generation. ⁵⁶ 

Acts 4:30

4:30 while you extend your hand to heal, and to bring about miraculous signs ⁵⁷  and wonders through the name of your holy servant Jesus.”

Acts 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ⁵⁸  were speaking to the people, the priests and the commander ⁵⁹  of the temple guard ⁶⁰  and the Sadducees ⁶¹  came up ⁶²  to them,

Colossians 1:22

1:22 but now he has reconciled you ⁶³  by his physical body through death to present you holy, without blemish, and blameless before him –

Hebrews 2:4

2:4 while God confirmed their witness ⁶⁴  with signs and wonders and various miracles and gifts of the Holy Spirit distributed ⁶⁵  according to his will.

[2:18]  ¹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)

[2:18]  ² tn Grk “answered and said to him.”

[2:18]  ³ sn The request “What sign can you show us” by Jesus’ adversaries was a request for a defense of his actions – a mark of divine authentication. Whether this was a request for a miracle is not entirely clear. Jesus never obliged such a request. Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19 – his crucifixion and resurrection. Cf. the “sign of Jonah” in the synoptics (Matt 12:39, 40; Luke 11:29-32).

[4:8]  ⁴ tn Grk “buy food.”

[4:8]  ⁵ sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).

[4:8]  ⁶ tn Heb “and it will be if.”

[4:8]  ⁷ tn Heb “listen to the voice of,” meaning listen so as to respond appropriately.

[4:8]  ⁸ tn The nuance of this perfect tense with a vav (ו) consecutive will be equal to the imperfect of possibility – “they may believe.”

[4:8]  ⁹ tn Heb “believe the voice of the latter sign,” so as to understand and accept the meaning of the event.

[4:1]  ¹⁰ sn In chap. 3, the first part of this extensive call, Yahweh promises to deliver his people. At the hesitancy of Moses, God guarantees his presence will be with him, and that assures the success of the mission. But with chap. 4, the second half of the call, the tone changes sharply. Now Moses protests his inadequacies in view of the nature of the task. In many ways, these verses address the question, “Who is sufficient for these things?” There are three basic movements in the passage. The first nine verses tell how God gave Moses signs in case Israel did not believe him (4:1-9). The second section records how God dealt with the speech problem of Moses (4:10-12). And finally, the last section records God’s provision of a helper, someone who could talk well (4:13-17). See also J. E. Hamlin, “The Liberator’s Ordeal: A Study of Exodus 4:1-9,” Rhetorical Criticism [PTMS], 33-42.

[4:1]  ¹¹ tn Heb “and Moses answered and said.”

[4:1]  ¹² tn Or “What if.” The use of הֵן (hen) is unusual here, introducing a conditional idea in the question without a following consequence clause (see Exod 8:22 HT [8:26 ET]; Jer 2:10; 2 Chr 7:13). The Greek has “if not” but adds the clause “what shall I say to them?”

[4:1]  ¹³ tn Heb “listen to my voice,” so as to respond positively.

[13:3]  ¹⁴ tn The form is the infinitive absolute of זָכַר (zakhar, “remember”). The use of this form in place of the imperative (also found in the Decalogue with the Sabbath instruction) stresses the basic meaning of the root word, everything involved with remembering (emphatic imperative, according to GKC 346 §113.bb). The verb usually implies that there will be proper action based on what was remembered.

[13:3]  ¹⁵ tn Heb “from a house of slaves.” “House” is obviously not meant to be literal; it indicates a location characterized by slavery, a land of slaves, as if they were in a slave house. Egypt is also called an “iron-smelting furnace” (Deut 4:20).

[13:3]  ¹⁶ tn Heb “from this” [place].

[13:3]  ¹⁷ tn The verb is a Niphal imperfect; it could be rendered “must not be eaten” in the nuance of the instruction or injunction category, but permission fits this sermonic presentation very well – nothing with yeast may be eaten.

[13:5]  ¹⁸ tn Heb “and it will be when.”

[13:5]  ¹⁹ tn See notes on Exod 3:8.

[13:5]  ²⁰ tn The verb is וְעָבַדְתָּ (vÿ’avadta), the Qal perfect with a vav (ו) consecutive. It is the equivalent of the imperfect tense of instruction or injunction; it forms the main point after the temporal clause – “when Yahweh brings you out…then you will serve.”

[13:5]  ²¹ tn The object is a cognate accusative for emphasis on the meaning of the service – “you will serve this service.” W. C. Kaiser notes how this noun was translated “slavery” and “work” in the book, but “service” or “ceremony” for Yahweh. Israel was saved from slavery to Egypt into service for God as remembered by this ceremony (“Exodus,” EBC 2:383).

[7:11]  ²² tn Heb “Make it as deep as Sheol or make it high upwards.” These words suggest that Ahaz can feel free to go beyond the bounds of ordinary human experience.

[7:12]  ²³ tn Ahaz uses the verb נָסַה (nasah, “test”) in its negative sense of “challenge, provoke.” However, this is false piety, a smokescreen designed to cover up his lack of faith in the Lord.

[7:13]  ²⁴ tn Heb “and he said.” The subject is unexpressed, but the reference to “my God” at the end of the verse indicates the prophet is speaking.

[7:13]  ²⁵ tn The verb is second plural in form, because the prophet addresses the whole family of David. He continues to use the plural in v. 14 (with one exception, see the notes on that verse), but then switches back to the second singular (addressing Ahaz specifically) in vv. 16-17.

[7:13]  ²⁶ tn Heb “house.” See the note at v. 2.

[7:13]  ²⁷ sn The address to the “house of David” is designed to remind Ahaz and his royal court of the protection promised to them through the Davidic covenant. The king’s refusal to claim God’s promise magnifies his lack of faith.

[7:14]  ²⁸ tn The Hebrew term אוֹת (’ot, “sign”) can refer to a miraculous event (see v. 11), but it does not carry this sense inherently. Elsewhere in Isaiah the word usually refers to a natural occurrence or an object/person vested with special significance (see 8:18; 19:20; 20:3; 37:30; 55:13; 66:19). Only in 38:7-8, 22 does it refer to a miraculous deed that involves suspending or overriding natural laws. The sign outlined in vv. 14-17 involves God’s providential control over events and their timing, but not necessarily miraculous intervention.

[7:14]  ²⁹ tn Heb “the young woman.” The Hebrew article has been rendered as a demonstrative pronoun (“this”) in the translation to bring out its force. It is very likely that Isaiah pointed to a woman who was present at the scene of the prophet’s interview with Ahaz. Isaiah’s address to the “house of David” and his use of second plural forms suggests other people were present, and his use of the second feminine singular verb form (“you will name”) later in the verse is best explained if addressed to a woman who is present.

[7:14]  ³⁰ tn Traditionally, “virgin.” Because this verse from Isaiah is quoted in Matt 1:23 in connection with Jesus’ birth, the Isaiah passage has been regarded since the earliest Christian times as a prophecy of Christ’s virgin birth. Much debate has taken place over the best way to translate this Hebrew term, although ultimately one’s view of the doctrine of the virgin birth of Christ is unaffected. Though the Hebrew word used here (עַלְמָה, ’almah) can sometimes refer to a woman who is a virgin (Gen 24:43), it does not carry this meaning inherently. The word is simply the feminine form of the corresponding masculine noun עֶלֶם (’elem, “young man”; cf. 1 Sam 17:56; 20:22). The Aramaic and Ugaritic cognate terms are both used of women who are not virgins. The word seems to pertain to age, not sexual experience, and would normally be translated “young woman.” The LXX translator(s) who later translated the Book of Isaiah into Greek sometime between the second and first century b.c., however, rendered the Hebrew term by the more specific Greek word παρθένος (parqenos), which does mean “virgin” in a technical sense. This is the Greek term that also appears in the citation of Isa 7:14 in Matt 1:23. Therefore, regardless of the meaning of the term in the OT context, in the NT Matthew’s usage of the Greek term παρθένος clearly indicates that from his perspective a virgin birth has taken place.

[7:14]  ³¹ tn Elsewhere the adjective הָרָה (harah), when used predicatively, refers to a past pregnancy (from the narrator’s perspective, 1 Sam 4:19), to a present condition (Gen 16:11; 38:24; 2 Sam 11:5), and to a conception that is about to occur in the near future (Judg 13:5, 7). (There is some uncertainty about the interpretation of Judg 13:5, 7, however. See the notes to those verses.) In Isa 7:14 one could translate, “the young woman is pregnant.” In this case the woman is probably a member of the royal family. Another option, the one followed in the present translation, takes the adjective in an imminent future sense, “the young woman is about to conceive.” In this case the woman could be a member of the royal family, or, more likely, the prophetess with whom Isaiah has sexual relations shortly after this (see 8:3).

[7:14]  ³² tn Heb “and you will call his name.” The words “young lady” are supplied in the translation to clarify the identity of the addressee. The verb is normally taken as an archaic third feminine singular form here, and translated, “she will call.” However the form (קָרָאת, qara’t) is more naturally understood as second feminine singular, in which case the words would be addressed to the young woman mentioned just before this. In the three other occurrences of the third feminine singular perfect of I קָרָא (qara’, “to call”), the form used is קָרְאָה (qar’ah; see Gen 29:35; 30:6; 1 Chr 4:9). A third feminine singular perfect קָרָאת does appear in Deut 31:29 and Jer 44:23, but the verb here is the homonym II קָרָא (“to meet, encounter”). The form קָרָאת (from I קָרָא, “to call”) appears in three other passages (Gen 16:11; Isa 60:18; Jer 3:4 [Qere]) and in each case is second feminine singular.

[7:14]  ³³ sn The name Immanuel means “God [is] with us.”

[12:38]  ³⁴ tn Or “Then some of the scribes.” See the note on the phrase “experts in the law” in 2:4.

[12:38]  ³⁵ tn Grk “and Pharisees.” The word “some” before “Pharisees” has been supplied for clarification.

[12:38]  ³⁶ tn Grk “answered him, saying.” The participle λέγοντες (legontes) is redundant, but the syntax of the sentence was changed to conform to English style.

[12:38]  ³⁷ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[12:39]  ³⁸ tn Grk “But answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation.

[16:1]  ³⁹ sn See the note on Pharisees in 3:7.

[16:1]  ⁴⁰ sn See the note on Sadducees in 3:7.

[16:1]  ⁴¹ tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.

[16:1]  ⁴² sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[16:2]  ⁴³ tn Grk “But answering, he said to them.” The construction has been simplified in the translation and δέ (de) has not been translated.

[16:3]  ⁴⁴ tn Or “red and gloomy” (L&N 14.56).

[16:3]  ⁴⁵ tn Grk “The face of the sky you know how to discern.”

[16:4]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:11]  ⁴⁷ sn See the note on Pharisees in 2:16.

[8:11]  ⁴⁸ tn Grk “seeking from him.” The participle ζητοῦντες (zhtountes) shows the means by which the Pharisees argued with Jesus.

[8:11]  ⁴⁹ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[11:29]  ⁵⁰ tn Here δέ (de) has not been translated.

[11:29]  ⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:29]  ⁵² sn The mention of a sign alludes back to Luke 11:16. Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.

[11:29]  ⁵³ sn As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.

[11:30]  ⁵⁴ tn Grk “to the Ninevites.” What the Ninevites experienced was Jonah’s message (Jonah 3:4, 10; 4:1).

[11:30]  ⁵⁵ tn The repetition of the words “a sign” are not in the Greek text, but are implied and are supplied here for clarity.

[11:30]  ⁵⁶ tc Only the Western ms D and a few Itala mss add here a long reference to Jonah being in the belly of the fish for three days and nights and the Son of Man being three days in the earth, apparently harmonizing the text to the parallel in Matt 12:40.

[4:30]  ⁵⁷ tn The miraculous nature of these signs is implied in the context.

[4:1]  ⁵⁸ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ⁵⁹ tn Or “captain.”

[4:1]  ⁶⁰ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  ⁶¹ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ⁶² tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[1:22]  ⁶³ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[2:4]  ⁶⁴ tn Grk “God bearing witness together” (the phrase “with them” is implied).

[2:4]  ⁶⁵ tn Grk “and distributions of the Holy Spirit.”