Discovery Box| (0.1238571875) | (Luk 24:30) |
1 tn Grk “And it happened that when.” 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. Here καί (kai) has not been translated because of differences between Greek and English style. |
| (0.1238571875) | (Luk 24:41) |
3 sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6. |
| (0.1238571875) | (Luk 24:51) |
4 sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. Kir+Heres&tab=notes" ver="">50 is vague. |
| (0.1238571875) | (Joh 1:27) |
2 tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here. |
| (0.1238571875) | (Joh 1:42) |
2 tc The reading “Simon, son of John” is well attested in Ì66,75,106 א B* L 33 pc it co. The majority of |
| (0.1238571875) | (Joh 1:45) |
1 sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip, while in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name. |
| (0.1238571875) | (Joh 3:8) |
2 sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit. |
| (0.1238571875) | (Joh 4:11) |
2 tc ‡ Two early and important Greek |
| (0.1238571875) | (Joh 4:27) |
1 tn Or “his disciples returned”; Grk “came” (“back” is supplied in keeping with English usage). Because of the length of the Greek sentence it is better to divide here and begin a new English sentence, leaving the καί (kai) before ἐθαύμαζον (eqaumazon) untranslated. |
| (0.1238571875) | (Joh 4:46) |
5 tn Although βασιλικός (basiliko") has often been translated “nobleman” it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there. |
| (0.1238571875) | (Joh 6:13) |
1 sn Note that the fish mentioned previously (in John 6:9) are not emphasized here, only the five barley loaves. This is easy to understand, however, because the bread is of primary importance for the author in view of Jesus’ upcoming discourse on the Bread of Life. |
| (0.1238571875) | (Joh 6:27) |
1 sn Do not work for the food that disappears. Note the wordplay on “work” here. This does not imply “working” for salvation, since the “work” is later explained (in John 6:29) as “to believe in the one whom he (the Father) sent.” |
| (0.1238571875) | (Joh 6:46) |
2 sn This is best taken as a parenthetical note by the author. Although some would attribute these words to Jesus himself, the switch from first person in Jesus’ preceding and following remarks to third person in v. Kir+Heres&tab=notes" ver="">46 suggests that the author has added a clarifying comment here. |
| (0.1238571875) | (Joh 6:57) |
1 tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. On the alternation between ἐσθίω (esqiw, “eat,” v. Kir+Heres&tab=notes" ver="">53) and τρώγω (trwgw, “eats,” vv. Kir+Heres&tab=notes" ver="">54, 56, 58; “consumes,” v. Kir+Heres&tab=notes" ver="">57) see the note on “eats” in v. Kir+Heres&tab=notes" ver="">54. |
| (0.1238571875) | (Joh 7:8) |
3 tn Although the word is καιρός (kairos) here, it parallels John’s use of ὥρα (Jwra) elsewhere as a reference to the time appointed for Jesus by the Father – the time of his return to the Father, characterized by his death, resurrection, and ascension (glorification). In the Johannine literature, synonyms are often interchanged for no apparent reason other than stylistic variation. |
| (0.1238571875) | (Joh 7:14) |
2 tn Or “started teaching.” An ingressive sense for the imperfect verb (“began to teach” or “started teaching”) fits well here, since the context implies that Jesus did not start his teaching at the beginning of the festival, but began when it was about half over. |
| (0.1238571875) | (Joh 7:27) |
2 sn We know where this man comes from. The author apparently did not consider this objection worth answering. The true facts about Jesus’ origins were readily available for any reader who didn’t know already. Here is an instance where the author assumes knowledge about Jesus that is independent from the material he records. |
| (0.1238571875) | (Joh 8:19) |
1 tn Grk “Then they were saying to him.” The imperfect verb has been translated with ingressive force here because of the introduction of a new line of questioning by the Pharisees. Jesus had just claimed his Father as a second witness; now his opponents want to know who his father is. |
| (0.1238571875) | (Joh 8:39) |
4 tc Although most |
| (0.1238571875) | (Joh 8:52) |
8 tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2). |
