Ulangan 32:4

32:4 As for the Rock, ¹  his work is perfect,

for all his ways are just.

He is a reliable God who is never unjust,

he is fair ²  and upright.

Ayub 40:8

40:8 Would you indeed annul ³  my justice?

Would you declare me guilty so that you might be right?

Mazmur 100:5

100:5 For the Lord is good.

His loyal love endures, ⁴ 

and he is faithful through all generations. ⁵ 

Mazmur 119:160

119:160 Your instructions are totally reliable;

all your just regulations endure. ⁶ 

Mazmur 138:2

138:2 I will bow down toward your holy temple,

and give thanks to your name,

because of your loyal love and faithfulness,

for you have exalted your promise above the entire sky. ⁷ 

Mikha 7:20

7:20 You will be loyal to Jacob

and extend your loyal love to Abraham, ⁸ 

which you promised on oath to our ancestors ⁹ 

in ancient times. ¹⁰ 

Yohanes 3:33

3:33 The one who has accepted his testimony has confirmed clearly that God is truthful. ¹¹ 

Yohanes 3:2

3:2 came to Jesus ¹²  at night ¹³  and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs ¹⁴  that you do unless God is with him.”

Kolose 1:18

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ¹⁵  from among the dead, so that he himself may become first in all things. ¹⁶ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ¹⁷ 

Ibrani 6:18

6:18 so that we who have found refuge in him ¹⁸  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie.

Ibrani 6:1

6:1 Therefore we must progress beyond ¹⁹  the elementary ²⁰  instructions about Christ ²¹  and move on ²²  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Yohanes 5:10

5:10 So the Jewish leaders ²³  said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” ²⁴ 

Yohanes 5:20

5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.

Wahyu 3:7

To the Church in Philadelphia

3:7 “To ²⁵  the angel of the church in Philadelphia write the following: ²⁶ 

“This is the solemn pronouncement of ²⁷  the Holy One, the True One, who holds the key of David, who opens doors ²⁸  no one can shut, and shuts doors ²⁹  no one can open:

[32:4]  ¹ tc The LXX reads Θεός (qeos, “God”) for the MT’s “Rock.”

[32:4]  sn The Hebrew term depicts God as a rocky summit where one may find safety and protection. Within a covenantal context it serves as a reminder to the people that their God has committed himself to their protection in return for their allegiance.

[32:4]  ² tn Or “just” (KJV, NAB, NRSV, NLT) or “righteous” (NASB).

[40:8]  ³ tn The verb פָּרַר (parar) means “to annul; to break; to frustrate.” It was one thing for Job to claim his own integrity, but it was another matter altogether to nullify God’s righteousness in the process.

[100:5]  ⁴ tn Or “is forever.”

[100:5]  ⁵ tn Heb “and to a generation and a generation [is] his faithfulness.”

[119:160]  ⁶ tn Heb “the head of your word is truth, and forever [is] all your just regulation.” The term “head” is used here of the “sum total” of God’s instructions.

[138:2]  ⁷ tc The MT reads, “for you have made great over all your name your word.” If retained, this must mean that God's mighty intervention, in fulfillment of his word of promise, surpassed anything he had done prior to this. However, the statement is odd and several emendations have been proposed. Some read, “for you have exalted over everything your name and your word,” while others suggest, “for you have exalted over all the heavens your name and your word.” The translation assumes an emendation of “your name” to “your heavens” (a construction that appears in Pss 8:3 and 144:5). The point is that God has been faithful to his promise and the reliability of that promise is apparent to all. For a fuller discussion of these options, see L. C. Allen, Psalms 101-150 (WBC), 244.

[7:20]  ⁸ tn More literally, “You will extend loyalty to Jacob, and loyal love to Abraham.

[7:20]  ⁹ tn Heb “our fathers.” The Hebrew term refers here to more distant ancestors, not immediate parents.

[7:20]  ¹⁰ tn Heb “which you swore [or, “pledged”] to our fathers from days of old.”

[3:33]  ¹¹ tn Or “is true.”

[3:2]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ¹³ tn Or “during the night.”

[3:2]  sn Possibly Nicodemus came…at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif – compare John 9:4, 11:10, 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.

[3:2]  ¹⁴ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

[1:18]  ¹⁵ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ¹⁶ tn Grk “in order that he may become in all things, himself, first.”

[1:2]  ¹⁷ tn Grk “before eternal ages.”

[6:18]  ¹⁸ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[6:1]  ¹⁹ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ²⁰ tn Or “basic.”

[6:1]  ²¹ tn Grk “the message of the beginning of Christ.”

[6:1]  ²² tn Grk “leaving behind…let us move on.”

[5:10]  ²³ 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]  ²⁴ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[3:7]  ²⁵ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:7]  ²⁶ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:7]  ²⁷ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:7]  sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

[3:7]  ²⁸ tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here.

[3:7]  ²⁹ tn See the note on the word “door” earlier in this verse.