Discovery BoxJohn 3:15-16
Context3:15 so that everyone who believes in him may have eternal life.” 1
3:16 For this is the way 2 God loved the world: He gave his one and only 3 Son, so that everyone who believes in him will not perish 4 but have eternal life. 5
John 3:18
Context3:18 The one who believes in him is not condemned. 6 The one who does not believe has been condemned 7 already, because he has not believed in the name of the one and only 8 Son of God.
John 3:36
Context3:36 The one who believes in the Son has eternal life. The one who rejects 9 the Son will not see life, but God’s wrath 10 remains 11 on him.
John 5:24
Context5:24 “I tell you the solemn truth, 12 the one who hears 13 my message 14 and believes the one who sent me has eternal life and will not be condemned, 15 but has crossed over from death to life.
John 5:39-40
Context5:39 You study the scriptures thoroughly 16 because you think in them you possess eternal life, 17 and it is these same scriptures 18 that testify about me, 5:40 but you are not willing to come to me so that you may have life.
John 6:40
Context6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up 19 at the last day.” 20
John 10:10
Context10:10 The thief comes only to steal and kill 21 and destroy; I have come so that they may have life, and may have it abundantly. 22
Mark 16:16
Context16:16 The one who believes and is baptized will be saved, but the one who does not believe will be condemned.
Mark 16:1
Context16:1 When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought aromatic spices 23 so that they might go and anoint him.
Mark 1:9
Context1:9 Now 24 in those days Jesus came from Nazareth 25 in Galilee and was baptized by John in the Jordan River. 26
Mark 1:1
Context1:1 The beginning of the gospel 27 of Jesus Christ, 28 the Son of God. 29
Mark 2:23-25
Context2:23 Jesus 30 was going through the grain fields on a Sabbath, and his disciples began to pick some heads of wheat 31 as they made their way. 2:24 So 32 the Pharisees 33 said to him, “Look, why are they doing what is against the law on the Sabbath?” 2:25 He said to them, “Have you never read what David did when he was in need and he and his companions were hungry –
Mark 5:10-13
Context5:10 He begged Jesus 34 repeatedly not to send them out of the region. 5:11 There on the hillside, 35 a great herd of pigs was feeding. 5:12 And the demonic spirits 36 begged him, “Send us into the pigs. Let us enter them.” 5:13 Jesus 37 gave them permission. 38 So 39 the unclean spirits came out and went into the pigs. Then the herd rushed down the steep slope into the lake, and about two thousand were drowned in the lake.
[3:15] 1 tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).
[3:16] 2 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] 3 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] 4 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] 5 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.
[3:18] 8 tn See the note on the term “one and only” in 3:16.
[3:36] 9 tn Or “refuses to believe,” or “disobeys.”
[3:36] 10 tn Or “anger because of evil,” or “punishment.”
[5:24] 12 tn Grk “Truly, truly, I say to you.”
[5:24] 15 tn Grk “and does not come into judgment.”
[5:39] 16 tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.
[5:39] 17 sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”
[5:39] 18 tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).
[6:40] 19 tn Or “resurrect him,” or “make him live again.”
[6:40] 20 sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).
[10:10] 21 tn That is, “to slaughter” (in reference to animals).
[10:10] 22 tn That is, more than one would normally expect or anticipate.
[16:1] 23 tn On this term see BDAG 140 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.
[1:9] 24 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:9] 25 map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:9] 26 tn “River” is not in the Greek text but is supplied for clarity.
[1:1] 27 sn By the time Mark wrote, the word gospel had become a technical term referring to the preaching about Jesus Christ and God’s saving power accomplished through him for all who believe (cf. Rom 1:16).
[1:1] 28 tn The genitive in the phrase τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ (tou euangeliou Ihsou Cristou, “the gospel of Jesus Christ”) could be translated as either a subjective genitive (“the gospel which Jesus brings [or proclaims]”) or an objective genitive (“the gospel about Jesus Christ”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which Jesus proclaims is in fact the gospel about himself.
[1:1] 29 tc א* Θ 28 l2211 pc sams Or lack υἱοῦ θεοῦ (Juiou qeou, “son of God”), while virtually all the rest of the witnesses have the words (A Ë1,13 33 Ï also have τοῦ [tou] before θεοῦ), so the evidence seems to argue for the authenticity of the words. Most likely, the words were omitted by accident in some witnesses, since the last four words of v. 1, in uncial script, would have looked like this: iu_c_r_u_u_u_q_u_. With all the successive upsilons an accidental deletion is likely. Further, the inclusion of υἱοῦ θεοῦ here finds its complement in 15:39, where the centurion claims that Jesus was υἱὸς θεοῦ (Juios qeou, “son of God”). Even though א is in general one of the best NT
[2:23] 30 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[2:23] 31 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[2:24] 32 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[2:24] 33 sn See the note on Pharisees in 2:16.
[5:10] 34 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:11] 35 tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.
[5:12] 36 tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.
[5:13] 37 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:13] 38 sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.
[5:13] 39 tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.
