John 3:13
Context3:13 No one 1 has ascended 2 into heaven except the one who descended from heaven – the Son of Man. 3
John 3:32-34
Context3:32 He testifies about what he has seen and heard, but no one accepts his testimony. 3:33 The one who has accepted his testimony has confirmed clearly that God is truthful. 4 3:34 For the one whom God has sent 5 speaks the words of God, for he does not give the Spirit sparingly. 6
John 1:18
Context1:18 No one has ever seen God. The only one, 7 himself God, who is in closest fellowship with 8 the Father, has made God 9 known. 10
John 7:16
Context7:16 So Jesus replied, 11 “My teaching is not from me, but from the one who sent me. 12
John 8:14
Context8:14 Jesus answered, 13 “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you people 14 do not know where I came from or where I am going. 15
John 8:28-29
Context8:28 Then Jesus said, 16 “When you lift up the Son of Man, then you will know that I am he, 17 and I do nothing on my own initiative, 18 but I speak just what the Father taught me. 19 8:29 And the one who sent me is with me. He has not left me alone, 20 because I always do those things that please him.”
John 8:38
Context8:38 I am telling you the things I have seen while with the 21 Father; 22 as for you, 23 practice the things you have heard from the 24 Father!”
John 12:49
Context12:49 For I have not spoken from my own authority, 25 but the Father himself who sent me has commanded me 26 what I should say and what I should speak.
John 14:24
Context14:24 The person who does not love me does not obey 27 my words. And the word 28 you hear is not mine, but the Father’s who sent me.
Isaiah 55:4
Context55:4 Look, I made him a witness to nations, 29
a ruler and commander of nations.”
Matthew 11:27
Context11:27 All things have been handed over to me by my Father. 30 No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides 31 to reveal him.
Luke 10:22
Context10:22 All things have been given to me by my Father. 32 No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides 33 to reveal him.”
Luke 10:1
Context10:1 After this 34 the Lord appointed seventy-two 35 others and sent them on ahead of him two by two into every town 36 and place where he himself was about to go.
Luke 1:1-3
Context1:1 Now 37 many have undertaken to compile an account 38 of the things 39 that have been fulfilled 40 among us, 1:2 like the accounts 41 passed on 42 to us by those who were eyewitnesses and servants of the word 43 from the beginning. 44 1:3 So 45 it seemed good to me as well, 46 because I have followed 47 all things carefully from the beginning, to write an orderly account 48 for you, most excellent Theophilus,
Luke 5:6-12
Context5:6 When 49 they had done this, they caught so many fish that their nets started to tear. 50 5:7 So 51 they motioned 52 to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. 53 5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, 54 for I am a sinful man!” 55 5:9 For 56 Peter 57 and all who were with him were astonished 58 at the catch of fish that they had taken, 5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. 59 Then 60 Jesus said to Simon, “Do not be afraid; from now on 61 you will be catching people.” 62 5:11 So 63 when they had brought their boats to shore, they left everything and followed 64 him.
5:12 While 65 Jesus 66 was in one of the towns, 67 a man came 68 to him who was covered with 69 leprosy. 70 When 71 he saw Jesus, he bowed down with his face to the ground 72 and begged him, 73 “Lord, if 74 you are willing, you can make me clean.”
Revelation 1:5
Context1:5 and from Jesus Christ – the faithful 75 witness, 76 the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free 77 from our sins at the cost of 78 his own blood
Revelation 3:14
Context3:14 “To 79 the angel of the church in Laodicea write the following: 80
“This is the solemn pronouncement of 81 the Amen, the faithful and true witness, the originator 82 of God’s creation:
[3:13] 2 sn The verb ascended is a perfect tense in Greek (ἀναβέβηκεν, anabebhken) which seems to look at a past, completed event. (This is not as much of a problem for those who take Jesus’ words to end at v. 12, and these words to be a comment by the author, looking back on Jesus’ ascension.) As a saying of Jesus, these words are a bit harder to explain. Note, however, the lexical similarities with 1:51: “ascending,” “descending,” and “son of man.” Here, though, the ascent and descent is accomplished by the Son himself, not the angels as in 1:51. There is no need to limit this saying to Jesus’ ascent following the resurrection, however; the point of the Jacob story (Gen 28), which seems to be the background for 1:51, is the freedom of communication and relationship between God and men (a major theme of John’s Gospel). This communication comes through the angels in Gen 28 (and John 1:51); but here (most appropriately) it comes directly through the Son of Man. Although Jesus could be referring to a prior ascent, after an appearance as the preincarnate Son of Man, more likely he is simply pointing out that no one from earth has ever gone up to heaven and come down again. The Son, who has come down from heaven, is the only one who has been ‘up’ there. In both Jewish intertestamental literature and later rabbinic accounts, Moses is portrayed as ascending to heaven to receive the Torah and descending to distribute it to men (e.g., Targum Ps 68:19.) In contrast to these Jewish legends, the Son is the only one who has ever made the ascent and descent.
[3:13] 3 tc Most witnesses, including a few important ones (A[*] Θ Ψ 050 Ë1,13 Ï latt syc,p,h), have at the end of this verse “the one who is in heaven” (ὁ ὢν ἐν τῷ οὐρανῷ, Jo wn en tw ouranw). A few others have variations on this phrase, such as “who was in heaven” (e syc), or “the one who is from heaven” (0141 pc sys). The witnesses normally considered the best, along with several others, lack the phrase in its entirety (Ì66,75 א B L T Ws 083 086 33 1241 pc co). On the one hand, if the reading ὁ ὢν ἐν τῷ οὐρανῷ is authentic it may suggest that while Jesus was speaking to Nicodemus he spoke of himself as in heaven even while he was on earth. If that is the case, one could see why variations from this hard saying arose: “who was in heaven,” “the one who is from heaven,” and omission of the clause. At the same time, such a saying could be interpreted (though with difficulty) as part of the narrator’s comments rather than Jesus’ statement to Nicodemus, alleviating the problem. And if v. 13 was viewed in early times as the evangelist’s statement, “the one who is in heaven” could have crept into the text through a marginal note. Other internal evidence suggests that this saying may be authentic. The adjectival participle, ὁ ὤν, is used in the Fourth Gospel more than any other NT book (though the Apocalypse comes in a close second), and frequently with reference to Jesus (1:18; 6:46; 8:47). It may be looking back to the LXX of Exod 3:14 (ἐγώ εἰμι ὁ ὤν). Especially since this exact construction is not necessary to communicate the location of the Son of Man, its presence in many witnesses here may suggest authenticity. Further, John uses the singular of οὐρανός (ourano", “heaven”) in all 18 instances of the word in this Gospel, and all but twice with the article (only 1:32 and 6:58 are anarthrous, and even in the latter there is significant testimony to the article). At the same time, the witnesses that lack this clause are very weighty and must not be discounted. Generally speaking, if other factors are equal, the reading of such
[3:34] 6 tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.
[1:18] 7 tc The textual problem μονογενὴς θεός (monogenh" qeo", “the only God”) versus ὁ μονογενὴς υἱός (Jo monogenh" Juio", “the only son”) is a notoriously difficult one. Only one letter would have differentiated the readings in the
[1:18] 8 tn Grk “in the bosom of” (an idiom for closeness or nearness; cf. L&N 34.18; BDAG 556 s.v. κόλπος 1).
[1:18] 9 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
[1:18] 10 sn Has made God known. In this final verse of the prologue, the climactic and ultimate statement of the earthly career of the Logos, Jesus of Nazareth, is reached. The unique One (John 1:14), the One who has taken on human form and nature by becoming incarnate (became flesh, 1:14), who is himself fully God (the Word was God, 1:1c) and is to be identified with the ever-living One of the Old Testament revelation (Exod 3:14), who is in intimate relationship with the Father, this One and no other has fully revealed what God is like. As Jesus said to Philip in John 14:9, “The one who has seen me has seen the Father.”
[7:16] 11 tn Grk “So Jesus answered and said to them.”
[7:16] 12 tn The phrase “the one who sent me” refers to God.
[8:14] 13 tn Grk “Jesus answered and said to them.”
[8:14] 14 tn The word “people” is supplied in the translation to indicate that the pronoun (“you”) and verb (“do not know”) in Greek are plural.
[8:14] 15 sn You people do not know where I came from or where I am going. The ignorance of the religious authorities regarding Jesus’ origin works on two levels at once: First, they thought Jesus came from Galilee (although he really came from Bethlehem in Judea) and second, they did not know that he came from heaven (from the Father), and this is where he would return. See further John 7:52.
[8:28] 16 tn Grk “Then Jesus said to them” (the words “to them” are not found in all
[8:28] 17 tn Grk “that I am.” See the note on this phrase in v. 24.
[8:28] 18 tn Grk “I do nothing from myself.”
[8:28] 19 tn Grk “but just as the Father taught me, these things I speak.”
[8:29] 20 tn That is, “he has not abandoned me.”
[8:38] 21 tc The first person pronoun μου (mou, “my”) may be implied, especially if ὑμῶν (Jumwn, “your”) follows the second mention of “father” in this verse (as it does in the majority of
[8:38] 22 tn Grk “The things which I have seen with the Father I speak about.”
[8:38] 24 tc A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì66,75 B L W 070 pc), while the majority have the pronoun (א C D Θ Ψ 0250 Ë1,13 33 565 892 Ï al lat sy). However, these
[12:49] 25 tn Grk “I have not spoken from myself.”
[12:49] 26 tn Grk “has given me commandment.”
[14:24] 27 tn Or “does not keep.”
[14:24] 28 tn Or “the message.”
[55:4] 29 sn Ideally the Davidic king was to testify to the nations of God’s greatness (cf. Pss 18:50 HT [18:49 ET]; 22:28 HT [22:27 ET]). See J. H. Eaton, Kingship in the Psalms (SBT), 182-84.
[11:27] 30 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
[11:27] 31 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
[10:22] 32 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
[10:22] 33 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
[10:1] 34 tn Grk “And after these things.” Here δέ (de) has not been translated.
[10:1] 35 tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì75 B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.
[1:1] 37 tn Grk “Since” or “Because.” This begins a long sentence that extends through v. 4. Because of the length and complexity of the Greek sentence and the tendency of contemporary English style to use shorter sentences, the Greek sentence has been divided up into shorter English sentences in the translation.
[1:1] 38 tn This is sometimes translated “narrative,” but the term itself can refer to an oral or written account. It is the verb “undertaken” which suggests a written account, since it literally is “to set one’s hand” to something (BDAG 386 s.v. ἐπιχειρέω). “Narrative” is too specific, denoting a particular genre of work for the accounts that existed in the earlier tradition. Not all of that material would have been narrative.
[1:1] 40 tn Or “have been accomplished.” Given Luke’s emphasis on divine design (e.g., Luke 24:43-47) a stronger sense (“fulfilled”) is better than a mere reference to something having taken place (“accomplished”).
[1:2] 41 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
[1:2] 43 sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.
[1:2] 44 tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.
[1:3] 45 tn The conjunction “so” is supplied here to bring out the force of the latter part of this Greek sentence, which the translation divides up because of English style. Luke, in compiling his account, is joining a tradition with good precedent.
[1:3] 46 sn When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.
[1:3] 47 tn Grk “having followed”; the participle παρηκολουθηκότι (parhkolouqhkoti) has been translated causally.
[1:3] 48 sn An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.
[5:6] 49 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:6] 50 tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).
[5:7] 51 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
[5:7] 52 tn That is, “they signaled by making gestures” (L&N 33.485).
[5:7] 53 tn This infinitive conveys the idea that the boats were at the point of sinking.
[5:8] 54 sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.
[5:8] 55 sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.
[5:9] 56 sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.
[5:9] 57 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[5:9] 58 sn In the Greek text, this term is in an emphatic position.
[5:10] 59 tn Or “business associates.”
[5:10] 60 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:10] 61 sn From now on is a common Lukan expression, see Luke 1:48.
[5:10] 62 tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”
[5:11] 63 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
[5:11] 64 sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
[5:12] 65 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[5:12] 66 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:12] 68 tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[5:12] 69 tn Grk “full of leprosy” (an idiom for a severe condition).
[5:12] 70 sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[5:12] 71 tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.
[5:12] 72 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
[5:12] 73 tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[5:12] 74 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[1:5] 75 tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”
[1:5] 76 sn The Greek term translated witness can mean both “witness” and “martyr.”
[1:5] 77 tc The reading “set free” (λύσαντι, lusanti) has better ms support (Ì18 א A C 1611 2050 2329 2351 ÏA sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 ÏK lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.
[1:5] 78 tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.
[3:14] 79 tn Here καί (kai) has not been translated due to differences between Greek and English style.
[3:14] 80 tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.
[3:14] 81 tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.
[3:14] 82 tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.