Discovery BoxJohn 1:49
Context1:49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king 1 of Israel!” 2
John 3:16
Context3:16 For this is the way 3 God loved the world: He gave his one and only 4 Son, so that everyone who believes in him will not perish 5 but have eternal life. 6
John 3:35
Context3:35 The Father loves the Son and has placed all things under his authority. 7
John 6:69
Context6:69 We 8 have come to believe and to know 9 that you are the Holy One of God!” 10
John 9:35-38
Context9:35 Jesus heard that they had thrown him out, so he found the man 11 and said to him, “Do you believe in the Son of Man?” 12 9:36 The man 13 replied, 14 “And who is he, sir, that 15 I may believe in him?” 9:37 Jesus told him, “You have seen him; he 16 is the one speaking with you.” 17 9:38 [He said, “Lord, I believe,” and he worshiped him. 18
Acts 8:37
Context8:37 [[EMPTY]] 19
Acts 9:20
Context9:20 and immediately he began to proclaim Jesus in the synagogues, 20 saying, “This man is the Son of God.” 21
Acts 9:1
Context9:1 Meanwhile Saul, still breathing out threats 22 to murder 23 the Lord’s disciples, went to the high priest
Acts 1:10
Context1:10 As 24 they were still staring into the sky while he was going, suddenly 25 two men in white clothing stood near them
Acts 1:1
Context1:1 I wrote 26 the former 27 account, 28 Theophilus, 29 about all that Jesus began to do and teach
Acts 1:7
Context1:7 He told them, “You are not permitted to know 30 the times or periods that the Father has set by his own authority.
Acts 1:1
Context1:1 I wrote 31 the former 32 account, 33 Theophilus, 34 about all that Jesus began to do and teach
Acts 4:9-10
Context4:9 if 35 we are being examined 36 today for a good deed 37 done to a sick man – by what means this man was healed 38 – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ 39 the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.
Acts 4:14
Context4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. 40
Acts 5:10-13
Context5:10 At once 41 she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband. 5:11 Great 42 fear gripped 43 the whole church 44 and all who heard about these things.
5:12 Now many miraculous signs 45 and wonders came about among the people through the hands of the apostles. By 46 common consent 47 they were all meeting together in Solomon’s Portico. 48 5:13 None of the rest dared to join them, 49 but the people held them in high honor. 50
Acts 5:20
Context5:20 “Go and stand in the temple courts 51 and proclaim 52 to the people all the words of this life.”
[1:49] 1 tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.
[1:49] 2 sn Nathanael’s confession – You are the Son of God; you are the King of Israel – is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6-7, a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here.
[3:16] 3 tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.
[3:16] 4 tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).
[3:16] 5 tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.
[3:16] 6 sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.
[3:35] 5 tn Grk “has given all things into his hand” (an idiom).
[6:69] 8 sn See 1 John 4:16.
[6:69] 9 tc The witnesses display a bewildering array of variants here. Instead of “the Holy One of God” (ὁ ἅγιος τοῦ θεοῦ, Jo {agio" tou qeou), Tertullian has ὁ Χριστός (Jo Cristo", “the Christ”); C3 Θ* Ë1 33 565 lat read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ (Jo Cristo" Jo Juio" tou qeou, “the Christ, the Son of God”); two versional witnesses (b syc) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 Ë13 33 Ï) read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (Jo Cristo" Jo Juio" tou qeou tou zwnto", “the Christ, the Son of the living God”); and Ì66 as well as a few versions have ὁ Χριστὸς ὁ ἅγιος τοῦ θεοῦ (“the Christ, the Holy One of God”). The reading ὁ ἅγιος τοῦ θεοῦ is, however, well supported by Ì75 א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in important witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings.
[9:35] 9 tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.
[9:35] 10 tc Although most witnesses (A L Θ Ψ 070 0250 Ë1,13 33 Ï lat) have θεοῦ (qeou, “of God”) instead of ἀνθρώπου (anqrwpou, “of man”) here, the better witnesses (Ì66,75 א B D W sys) have ἀνθρώπου. Not only is the external evidence decidedly on the side of ἀνθρώπου, but it is difficult to see such early and diverse witnesses changing θεοῦ to ἀνθρώπου. The wording “Son of Man” is thus virtually certain.
[9:36] 12 tn Grk answered and said.” This has been simplified in the translation to “replied.”
[9:36] 13 tn Or “And who is he, sir? Tell me so that…” Some translations supply elliptical words like “Tell me” (NIV, NRSV) following the man’s initial question, but the shorter form given in the translation is clear enough.
[9:37] 14 tn The καί – καί (kai – kai) construction would normally be translated “both – and”: “You have both seen him, and he is the one speaking with you.” In this instance the English semicolon was used instead because it produces a smoother and more emphatic effect in English.
[9:38] 15 sn Assuming the authenticity of John 9:38-39a (see the tc note following the bracket in v. 39), the man’s response after Jesus’ statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb προσκυνέω (proskunew) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John's narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition.
[8:37] 17 tc A few later
[9:20] 19 sn See the note on synagogue in 6:9.
[9:20] 20 tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.
[9:1] 21 tn Or “Saul, making dire threats.”
[9:1] 22 tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.
[1:10] 23 tn Grk “And as.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[1:1] 25 tn Or “produced,” Grk “made.”
[1:1] 26 tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).
[1:1] 27 tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.
[1:1] 28 tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).
[1:7] 27 tn Grk “It is not for you to know.”
[1:1] 29 tn Or “produced,” Grk “made.”
[1:1] 30 tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).
[1:1] 31 tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.
[1:1] 32 tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).
[4:9] 31 tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.
[4:9] 32 tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.
[4:9] 33 tn Or “for an act of kindness.”
[4:9] 34 tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.
[4:10] 33 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:14] 35 tn Or “nothing to say in opposition.”
[5:10] 37 tn Grk “And at once.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[5:11] 39 tn Grk “And great.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[5:11] 40 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
[5:11] 41 sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.
[5:12] 41 tn The miraculous nature of these signs is implied in the context.
[5:12] 42 tn Grk “And by.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[5:12] 43 tn Or “With one mind.”
[5:12] 44 tn Or “colonnade”; Grk “stoa.”
[5:13] 43 tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.
[5:13] 44 tn Or “the people thought very highly of them.”
[5:20] 45 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
