Matthew 24:31

24:31 And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven ¹  to the other.

John 5:28-29

5:28 “Do not be amazed at this, because a time ²  is coming when all who are in the tombs will hear his voice 5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. ³ 

John 5:1

Healing a Paralytic at the Pool of Bethesda

5:1 After this ⁴  there was a Jewish feast, ⁵  and Jesus went up to Jerusalem. ⁶ 

John 4:16

4:16 He ⁷  said to her, “Go call your husband and come back here.” ⁸ 

John 4:2

4:2 (although Jesus himself was not baptizing, but his disciples were), ⁹ 

John 3:10

3:10 Jesus answered, ¹⁰  “Are you the teacher of Israel and yet you don’t understand these things? ¹¹ 

[24:31]  ¹ tn Or “of the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[5:28]  ² tn Grk “an hour.”

[5:29]  ³ tn Or “a resurrection resulting in judgment.”

[5:1]  ⁴ sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.

[5:1]  ⁵ tc The textual variants ἑορτή or ἡ ἑορτή (Jeorth or Jh Jeorth, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ Ë¹ 33 892 1424 pm, but is lacking in {Ì^66,75 A B D T W^s Θ Ë¹³ 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.

[5:1]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:16]  ⁷ tc Most witnesses have “Jesus” here, either with the article (א^c C² D L W^s Ψ 086 Ï lat) or without (א* A Θ Ë^1,13 al), while several important and early witnesses lack the name (Ì^66,75 B C* 33^vid pc). It is unlikely that scribes would have deliberately expunged the name of Jesus from the text here, especially since it aids the reader with the flow of the dialogue. Further, that the name occurs both anarthrously and with the article suggests that it was a later addition. (For similar arguments, see the tc note on “woman” in 4:11).

[4:16]  ⁸ tn Grk “come here” (“back” is implied).

[4:2]  ⁹ sn This is a parenthetical note by the author.

[3:10]  ¹⁰ tn Grk “Jesus answered and said to him.”

[3:10]  ¹¹ sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.