Yesaya 2:3

2:3 many peoples will come and say,

“Come, let us go up to the Lord’s mountain,

to the temple of the God of Jacob,

so ¹  he can teach us his requirements, ² 

and ³  we can follow his standards.” ⁴ 

For Zion will be the center for moral instruction; ⁵ 

the Lord will issue edicts from Jerusalem. ⁶ 

Yesaya 11:9

11:9 They will no longer injure or destroy

on my entire royal mountain. ⁷ 

For there will be universal submission to the Lord’s sovereignty,

just as the waters completely cover the sea. ⁸ 

Mazmur 25:8-12

25:8 The Lord is both kind and fair; ⁹ 

that is why he teaches sinners the right way to live. ¹⁰ 

25:9 May he show ¹¹  the humble what is right! ¹² 

May he teach ¹³  the humble his way!

25:10 The Lord always proves faithful and reliable ¹⁴ 

to those who follow the demands of his covenant. ¹⁵ 

25:11 For the sake of your reputation, ¹⁶  O Lord,

forgive my sin, because it is great. ¹⁷ 

25:12 The Lord shows his faithful followers

the way they should live. ¹⁸ 

Mazmur 71:17

71:17 O God, you have taught me since I was young,

and I am still declaring ¹⁹  your amazing deeds.

Yeremia 31:34

31:34 “People will no longer need to teach their neighbors and relatives to know me. ²⁰  For all of them, from the least important to the most important, will know me,” ²¹  says the Lord. “For ²²  I will forgive their sin and will no longer call to mind the wrong they have done.”

Matius 11:25-29

Jesus’ Invitation

11:25 At that time Jesus said, ²³  “I praise ²⁴  you, Father, Lord ²⁵  of heaven and earth, because ²⁶  you have hidden these things from the wise ²⁷  and intelligent, and revealed them to little children. 11:26 Yes, Father, for this was your gracious will. ²⁸  11:27 All things have been handed over to me by my Father. ²⁹  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ³⁰  to reveal him. 11:28 Come to me, all you who are weary and burdened, and I will give you rest. 11:29 Take my yoke ³¹  on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.

Matius 16:17

16:17 And Jesus answered him, ³²  “You are blessed, Simon son of Jonah, because flesh and blood ³³  did not reveal this to you, but my Father in heaven!

Lukas 10:21-22

10:21 On that same occasion ³⁴  Jesus ³⁵  rejoiced ³⁶  in the Holy Spirit and said, “I praise ³⁷  you, Father, Lord ³⁸  of heaven and earth, because ³⁹  you have hidden these things from the wise ⁴⁰  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ⁴¹  10:22 All things have been given to me by my Father. ⁴²  No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides ⁴³  to reveal him.”

Lukas 24:45

24:45 Then he opened their minds so they could understand the scriptures, ⁴⁴ 

Yohanes 6:45

6:45 It is written in the prophets, ‘And they will all be taught by God.’ ⁴⁵  Everyone who hears and learns from the Father ⁴⁶  comes to me.

Yohanes 14:26

14:26 But the Advocate, ⁴⁷  the Holy Spirit, whom the Father will send in my name, will teach you ⁴⁸  everything, ⁴⁹  and will cause you to remember everything ⁵⁰  I said to you.

Yohanes 14:1

Jesus’ Parting Words to His Disciples

14:1 “Do not let your hearts be distressed. ⁵¹  You believe in God; ⁵²  believe also in me.

Kolose 2:10

2:10 and you have been filled in him, who is the head over every ruler and authority.

Efesus 4:21

4:21 if indeed you heard about him and were taught in him, just as the truth is in Jesus.

Efesus 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ⁵³  urge you to live ⁵⁴  worthily of the calling with which you have been called, ⁵⁵ 

Efesus 4:9

4:9 Now what is the meaning of “he ascended,” except that he also descended ⁵⁶  to the lower regions, ⁵⁷  namely, the earth? ⁵⁸ 

Ibrani 8:10

8:10 “For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put ⁵⁹  my laws in their minds ⁶⁰  and I will inscribe them on their hearts. And I will be their God and they will be my people. ⁶¹ 

Ibrani 8:1

The High Priest of a Better Covenant

8:1 Now the main point of what we are saying is this: ⁶²  We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven, ⁶³ 

Yohanes 2:20

2:20 Then the Jewish leaders ⁶⁴  said to him, “This temple has been under construction ⁶⁵  for forty-six years, ⁶⁶  and are you going to raise it up in three days?”

Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ⁶⁷  in Galilee. ⁶⁸  Jesus’ mother ⁶⁹  was there,

[2:3]  ¹ tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).

[2:3]  ² tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.

[2:3]  ³ tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.

[2:3]  ⁴ tn Heb “walk in his ways.”

[2:3]  ⁵ tn Heb “for out of Zion will go instruction.”

[2:3]  ⁶ tn Heb “the word of the Lord from Jerusalem.”

[11:9]  ⁷ tn Heb “in all my holy mountain.” In the most basic sense the Lord’s “holy mountain” is the mountain from which he rules over his kingdom (see Ezek 28:14, 16). More specifically it probably refers to Mount Zion/Jerusalem or to the entire land of Israel (see Pss 2:6; 15:1; 43:3; Isa 56:7; 57:13; Ezek 20:40; Ob 16; Zeph 3:11). If the Lord’s universal kingdom is in view in this context (see the note on “earth” at v. 4), then the phrase would probably be metonymic here, standing for God’s worldwide dominion (see the next line).

[11:9]  ⁸ tn Heb “for the earth will be full of knowledge of the Lord, as the waters cover the sea.” The translation assumes that a universal kingdom is depicted here, but אֶרֶץ (’erets) could be translated “land” (see the note at v. 4). “Knowledge of the Lord” refers here to a recognition of the Lord’s sovereignty which results in a willingness to submit to his authority. See the note at v. 2.

[25:8]  ⁹ tn Heb “good and just.”

[25:8]  ¹⁰ tn Heb “teaches sinners in the way.”

[25:9]  ¹¹ tn The prefixed verbal form is jussive; the psalmist expresses his prayer.

[25:9]  ¹² tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (’anavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.

[25:9]  ¹³ tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).

[25:10]  ¹⁴ tn Heb “all the paths of the Lord are faithful and trustworthy.” The Lord’s “paths” refer here to his characteristic actions.

[25:10]  ¹⁵ tn Heb “to the ones who keep his covenant and his testimonies.”

[25:11]  ¹⁶ tn Heb “name.” By forgiving the sinful psalmist, the Lord’s reputation as a merciful God will be enhanced.

[25:11]  ¹⁷ sn Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.

[25:12]  ¹⁸ tn Heb “Who is this man, the one who fears the Lord? He will instruct him in the way he should choose.” The singular (note “man”) is representative here (see v. 14, where the plural is used), and has thus been translated as a plural (“followers…they”).

[71:17]  ¹⁹ tn Heb “and until now I am declaring.”

[31:34]  ²⁰ tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

[31:34]  sn As mentioned in the translator’s note on 9:3 (9:2 HT) “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the Lord’s commands.

[31:34]  ²¹ sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).

[31:34]  ²² tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

[11:25]  ²³ tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:25]  ²⁴ tn Or “thank.”

[11:25]  ²⁵ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[11:25]  ²⁶ tn Or “that.”

[11:25]  ²⁷ sn See 1 Cor 1:26-31.

[11:26]  ²⁸ tn Grk “for (to do) thus was well-pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[11:27]  ²⁹ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[11:27]  ³⁰ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[11:29]  ³¹ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers.

[16:17]  ³² tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ³³ tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.

[10:21]  ³⁴ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ³⁶ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ³⁷ tn Or “thank.”

[10:21]  ³⁸ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ³⁹ tn Or “that.”

[10:21]  ⁴⁰ sn See 1 Cor 1:26-31.

[10:21]  ⁴¹ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[10:22]  ⁴² sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[10:22]  ⁴³ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[24:45]  ⁴⁴ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.

[6:45]  ⁴⁵ sn A quotation from Isa 54:13.

[6:45]  ⁴⁶ tn Or “listens to the Father and learns.”

[14:26]  ⁴⁷ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.

[14:26]  ⁴⁸ tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.

[14:26]  ⁴⁹ tn Grk “all things.”

[14:26]  ⁵⁰ tn Grk “all things.”

[14:1]  ⁵¹ sn The same verb is used to describe Jesus’ own state in John 11:33, 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress.

[14:1]  ⁵² tn Or “Believe in God.” The translation of the two uses of πιστεύετε (pisteuete) is difficult. Both may be either indicative or imperative, and as L. Morris points out (John [NICNT], 637), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: “Do you believe in God? Believe also in me.” Morris argues against the KJV translation which renders the first πιστεύετε as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples’ faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24-29). Thus it seems best to take the first πιστεύετε as indicative and the second as imperative, producing the translation “You believe in God; believe also in me.”

[4:1]  ⁵³ tn Grk “prisoner in the Lord.”

[4:1]  ⁵⁴ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ⁵⁵ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[4:9]  ⁵⁶ tc The majority of mss (א² B C³ Ψ Ï) read πρῶτον (prwton, “first”) here in conjunction with this verb: “he first descended.” The shorter reading, which lacks πρῶτον, should be considered original on the basis of both external and internal evidence: It has strong external support from the Alexandrian and Western texttypes (Ì⁴⁶ א* A C* D F G I^vid 082 6 33 81 1739 1881 pc); internally, the inclusion of πρῶτον is most likely an addition to clarify the sense of the passage.

[4:9]  ⁵⁷ tc The Western texttype (D* F G it) lacks the plural noun μέρη (merh, “regions”); the shorter reading cannot be dismissed out of hand since it is also supported by Ì⁴⁶ (which often has strong affinities, however, with the Western text). The inclusion of the word has strong external support from important, early mss as well as the majority of Byzantine cursives (א A B C D² I Ψ 33 1739 1881 Ï). Certain scribes may have deleted the word, thinking it superfluous; in addition, if the shorter reading were original one would expect to see at least a little variation in clarifying additions to the text. For these reasons the inclusion of μέρη should be regarded as original.

[4:9]  ⁵⁸ tn Grk “to the lower parts of the earth.” This phrase has been variously interpreted: (1) The traditional view understands it as a reference to the underworld (hell), where Jesus is thought to have descended in the three days between his death and resurrection. In this case, “of the earth” would be a partitive genitive. (2) A second option is to translate the phrase “of the earth” as a genitive of apposition: “to the lower parts, namely, the earth” (as in the present translation). Many recent scholars hold this view and argue that it is a reference to the incarnation. (3) A third option, which also sees the phrase “of the earth” as a genitive of apposition, is that the descent in the passage occurs after the ascent rather than before it, and refers to the descent of the Spirit at Pentecost (cf. Acts 4:11-16). Support for this latter view is found in the intertestamental and rabbinic use of Ps 68:18 (quoted in v. 8), which is consistently and solely interpreted as a reference to Moses’ ascent of Mt. Sinai to “capture” the words of the law. The probability, therefore, is that the comments here in v. 9 reflect a polemic against the interpretation of Ps 68:18 in certain circles as a reference to Moses. See W. H. Harris, The Descent of Christ (AGJU 32), 46-54; 171-204.

[8:10]  ⁵⁹ tn Grk “putting…I will inscribe.”

[8:10]  ⁶⁰ tn Grk “mind.”

[8:10]  ⁶¹ tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31.

[8:1]  ⁶² tn Grk “the main point of the things being said.”

[8:1]  ⁶³ sn An allusion to Ps 110:1; see Heb 1:3, 13.

[2:20]  ⁶⁴ tn See the note on this phrase in v. 18.

[2:20]  ⁶⁵ tn A close parallel to the aorist οἰκοδομήθη (oikodomhqh) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.

[2:20]  ⁶⁶ sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19 b.c. (The reference in the Ant. is probably more accurate than the date given in J. W. 1.21.1 [1.401]). Forty-six years later would be around the Passover of a.d. 27/28.

[2:1]  ⁶⁷ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ⁶⁸ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ⁶⁹ tn Grk “in Galilee, and Jesus’ mother.”