Mark 3:4

3:4 Then ¹  he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent.

Matthew 12:8

12:8 For the Son of Man is lord ²  of the Sabbath.”

Luke 6:5

6:5 Then ³  he said to them, “The Son of Man is lord ⁴  of the Sabbath.”

Luke 13:15-16

13:15 Then the Lord answered him, ⁵  “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from its stall, ⁶  and lead it to water? ⁷  13:16 Then ⁸  shouldn’t ⁹  this woman, a daughter of Abraham whom Satan ¹⁰  bound for eighteen long ¹¹  years, be released from this imprisonment ¹²  on the Sabbath day?”

John 5:9-11

5:9 Immediately the man was healed, ¹³  and he picked up his mat ¹⁴  and started walking. (Now that day was a Sabbath.) ¹⁵ 

5:10 So the Jewish leaders ¹⁶  said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” ¹⁷  5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat ¹⁸  and walk.’”

John 5:17

5:17 So he ¹⁹  told ²⁰  them, “My Father is working until now, and I too am working.” ²¹ 

John 9:5-11

9:5 As long as I am in the world, I am the light of the world.” ²²  9:6 Having said this, ²³  he spat on the ground and made some mud ²⁴  with the saliva. He ²⁵  smeared the mud on the blind man’s ²⁶  eyes 9:7 and said to him, “Go wash in the pool of Siloam” ²⁷  (which is translated “sent”). ²⁸  So the blind man ²⁹  went away and washed, and came back seeing.

9:8 Then the neighbors and the people who had seen him previously ³⁰  as a beggar began saying, ³¹  “Is this not the man ³²  who used to sit and beg?” 9:9 Some people said, ³³  “This is the man!” ³⁴  while others said, “No, but he looks like him.” ³⁵  The man himself ³⁶  kept insisting, “I am the one!” ³⁷  9:10 So they asked him, ³⁸  “How then were you made to see?” ³⁹  9:11 He replied, ⁴⁰  “The man called Jesus made mud, ⁴¹  smeared it ⁴²  on my eyes and told me, ⁴³  ‘Go to Siloam and wash.’ So I went and washed, and was able to see.” ⁴⁴ 

John 9:14

9:14 (Now the day on which Jesus made the mud ⁴⁵  and caused him to see ⁴⁶  was a Sabbath.) ⁴⁷ 

John 9:16

9:16 Then some of the Pharisees began to say, ⁴⁸  “This man is not from God, because he does not observe ⁴⁹  the Sabbath.” ⁵⁰  But others said, “How can a man who is a sinner perform ⁵¹  such miraculous signs?” Thus there was a division ⁵²  among them.

Ephesians 1:22

1:22 And God ⁵³  put ⁵⁴  all things under Christ’s ⁵⁵  feet, ⁵⁶  and he gave him to the church as head over all things. ⁵⁷ 

Revelation 1:10

1:10 I was in the Spirit ⁵⁸  on the Lord’s Day ⁵⁹  when ⁶⁰  I heard behind me a loud voice like a trumpet,

[3:4]  ¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:8]  ² tn The term “lord” is in emphatic position in the Greek text.

[6:5]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:5]  ⁴ tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few mss add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath.

[13:15]  ⁵ tn Grk “answered him and said.” This is redundant in contemporary English and has been shortened to “answered him.”

[13:15]  ⁶ tn Grk “from the manger [feeding trough],” but by metonymy of part for whole this can be rendered “stall.”

[13:15]  ⁷ sn The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6.

[13:16]  ⁸ tn Here δέ (de) has been translated as “then” to show the connection with Jesus’ previous statement.

[13:16]  ⁹ tn Grk “is it not necessary that.” Jesus argues that no other day is more appropriate to heal a descendant of Abraham than the Sabbath, the exact opposite view of the synagogue leader.

[13:16]  ¹⁰ sn Note that this is again a battle between Satan and God; see 11:18-23.

[13:16]  ¹¹ tn The word “long” reflects the emphasis added in the Greek text by ἰδού (idou). See BDAG 468 s.v. 1.

[13:16]  ¹² tn Or “bondage”; Grk “bond.”

[5:9]  ¹³ tn Grk “became well.”

[5:9]  ¹⁴ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.

[5:9]  ¹⁵ tn Grk “Now it was Sabbath on that day.”

[5:10]  ¹⁶ 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 Jewish authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9).

[5:10]  ¹⁷ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[5:11]  ¹⁸ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[5:17]  ¹⁹ tc ‡ Most witnesses (Ì⁶⁶ A D L Θ Ψ Ë^1,13 33 Ï latt co) have ᾿Ιησοῦς (Ihsou", “Jesus”) here, while generally better witnesses (Ì⁷⁵ א B W {0141} 892 1241 pbo) lack the name. Although it is possible that Alexandrian scribes deleted the name due to proclivities to prune, this is not as likely as other witnesses adding it for clarification, especially since multiple strands of the Alexandrian text are represented in the shorter reading. NA²⁷ places the word in brackets, indicating some doubts as to authenticity.

[5:17]  ²⁰ tn Grk “answered.”

[5:17]  ²¹ sn “My Father is working until now, and I too am working.” What is the significance of Jesus’ claim? A preliminary understanding can be obtained from John 5:18, noting the Jewish authorities’ response and the author’s comment. They sought to kill Jesus, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God. This must be seen in the context of the relation of God to the Sabbath rest. In the commandment (Exod 20:11) it is explained that “In six days the Lord made the heavens and the earth…and rested on the seventh day; therefore the Lord blessed the Sabbath day and made it holy.” Philo, based on the LXX translation of Exod 20:11, denied outright that God had ever ceased his creative activity. And when Rabban Gamaliel II, R. Joshua, R. Eleazar ben Azariah, and R. Akiba were in Rome, ca. a.d. 95, they gave as a rebuttal to sectarian arguments evidence that God might do as he willed in the world without breaking the Sabbath because the entire world was his private residence. So even the rabbis realized that God did not really cease to work on the Sabbath: Divine providence remained active on the Sabbath, otherwise, all nature and life would cease to exist. As regards men, divine activity was visible in two ways: Men were born and men died on the Sabbath. Since only God could give life and only God could deal with the fate of the dead in judgment, this meant God was active on the Sabbath. This seems to be the background for Jesus’ words in 5:17. He justified his work of healing on the Sabbath by reminding the Jewish authorities that they admitted God worked on the Sabbath. This explains the violence of the reaction. The Sabbath privilege was peculiar to God, and no one was equal to God. In claiming the right to work even as his Father worked, Jesus was claiming a divine prerogative. He was literally making himself equal to God, as 5:18 goes on to state explicitly for the benefit of the reader who might not have made the connection.

[9:5]  ²² sn Jesus’ statement I am the light of the world connects the present account with 8:12. Here (seen more clearly than at 8:12) it is obvious what the author sees as the significance of Jesus’ statement. “Light” is not a metaphysical definition of the person of Jesus but a description of his effect on the world, forcing everyone in the world to ‘choose up sides’ for or against him (cf. 3:19-21).

[9:6]  ²³ tn Grk “said these things.”

[9:6]  ²⁴ tn Or “clay” (moistened earth of a clay-like consistency). The textual variant preserved in the Syriac text of Ephraem’s commentary on the Diatessaron (“he made eyes from his clay”) probably arose from the interpretation given by Irenaeus in Against Heresies: “that which the Artificer, the Word, had omitted to form in the womb, he then supplied in public.” This involves taking the clay as an allusion to Gen 2:7, which is very unlikely.

[9:6]  ²⁵ tn Because of the length and complexity of the Greek sentence, the conjunction καί (kai) was replaced by a third person pronoun and a new sentence started here in the translation.

[9:6]  ²⁶ tn Grk “on his.”

[9:7]  ²⁷ tn The pool’s name in Hebrew is shiloah from the Hebrew verb “to send.” In Gen 49:10 the somewhat obscure shiloh was interpreted messianically by later Jewish tradition, and some have seen a lexical connection between the two names (although this is somewhat dubious). It is known, however, that it was from the pool of Siloam that the water which was poured out at the altar during the feast of Tabernacles was drawn.

[9:7]  ²⁸ sn This is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus himself, who was sent from heaven.

[9:7]  ²⁹ tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.

[9:8]  ³⁰ tn Or “formerly.”

[9:8]  ³¹ tn An ingressive force (“began saying”) is present here because the change in status of the blind person provokes this new response from those who knew him.

[9:8]  ³² tn Grk “the one.”

[9:9]  ³³ tn Grk “Others were saying.”

[9:9]  ³⁴ tn Grk “This is the one.”

[9:9]  ³⁵ tn Grk “No, but he is like him.”

[9:9]  ³⁶ tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.

[9:9]  ³⁷ tn Grk “I am he.”

[9:10]  ³⁸ tn Grk “So they were saying to him.”

[9:10]  ³⁹ tn Grk “How then were your eyes opened” (an idiom referring to restoration of sight).

[9:11]  ⁴⁰ tn Grk “That one answered.”

[9:11]  ⁴¹ tn Or “clay” (moistened earth of a clay-like consistency).

[9:11]  ⁴² tn Grk “and smeared.” Direct objects in Greek were often omitted when obvious from the context.

[9:11]  ⁴³ tn Grk “said to me.”

[9:11]  ⁴⁴ tn Or “and I gained my sight.”

[9:14]  ⁴⁵ tn Or “clay” (moistened earth of a clay-like consistency).

[9:14]  ⁴⁶ tn Grk “and opened his eyes” (an idiom referring to restoration of sight).

[9:14]  ⁴⁷ sn This is a parenthetical note by the author.

[9:16]  ⁴⁸ tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).

[9:16]  ⁴⁹ tn Grk “he does not keep.”

[9:16]  ⁵⁰ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ⁵¹ tn Grk “do.”

[9:16]  ⁵² tn Or “So there was discord.”

[1:22]  ⁵³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ⁵⁴ tn Grk “subjected.”

[1:22]  ⁵⁵ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ⁵⁶ sn An allusion to Ps 8:6.

[1:22]  ⁵⁷ tn Grk “and he gave him as head over all things to the church.”

[1:10]  ⁵⁸ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[1:10]  ⁵⁹ tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakh Jhmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”

[1:10]  ⁶⁰ tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomhn).