Yakobus 4:17
Konteks4:17 So whoever knows what is good to do 1 and does not do it is guilty of sin. 2
Matius 7:21-25
Konteks7:21 “Not everyone who says to me, ‘Lord, Lord,’ 3 will enter into the kingdom of heaven – only the one who does the will of my Father in heaven. 7:22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do 4 many powerful deeds?’ 7:23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ 5
7:24 “Everyone 6 who hears these words of mine and does them is like 7 a wise man 8 who built his house on rock. 7:25 The rain fell, the flood 9 came, and the winds beat against that house, but it did not collapse because it had been founded on rock.
Matius 12:50
Konteks12:50 For whoever does the will of my Father in heaven is 10 my brother and sister and mother.”
Matius 28:20
Konteks28:20 teaching them to obey everything I have commanded you. And remember, 11 I am with you 12 always, to the end of the age.” 13
Lukas 6:46-48
Konteks6:46 “Why 14 do you call me ‘Lord, Lord,’ 15 and don’t do what I tell you? 16
6:47 “Everyone who comes to me and listens to my words and puts them into practice 17 – I will show you what he is like: 6:48 He is like a man 18 building a house, who dug down deep, 19 and laid the foundation on bedrock. When 20 a flood came, the river 21 burst against that house but 22 could not shake it, because it had been well built. 23
Lukas 11:28
Konteks11:28 But he replied, 24 “Blessed rather are those who hear the word of God and obey 25 it!”
Lukas 12:47-48
Konteks12:47 That 26 servant who knew his master’s will but did not get ready or do what his master asked 27 will receive a severe beating. 12:48 But the one who did not know his master’s will 28 and did things worthy of punishment 29 will receive a light beating. 30 From everyone who has been given much, much will be required, 31 and from the one who has been entrusted with much, 32 even more will be asked. 33
Yohanes 13:17
Konteks13:17 If you understand 34 these things, you will be blessed if you do them.
Roma 2:13
Konteks2:13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. 35
Filipi 4:8
Konteks4:8 Finally, brothers and sisters, 36 whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things.
Kolose 3:17
Konteks3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.
Kolose 3:1
Konteks3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.
Yohanes 2:3
Konteks2:3 When the wine ran out, Jesus’ mother said to him, “They have no wine left.” 37
Yohanes 3:7
Konteks3:7 Do not be amazed that I said to you, ‘You must all 38 be born from above.’ 39
Yohanes 3:3
Konteks3:3 Jesus replied, 40 “I tell you the solemn truth, 41 unless a person is born from above, 42 he cannot see the kingdom of God.” 43
Yohanes 1:11
Konteks1:11 He came to what was his own, 44 but 45 his own people 46 did not receive him. 47
Wahyu 22:7
Konteks22:7 (Look! I am coming soon!
Blessed is the one who keeps the words of the prophecy expressed in this book.) 48
[4:17] 1 tn Or “knows how to do what is good.”
[4:17] 2 tn Grk “to him it is sin.”
[7:21] 3 sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
[7:22] 4 tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.
[7:23] 5 tn Grk “workers of lawlessness.”
[7:24] 6 tn Grk “Therefore everyone.” Here οὖν (oun) has not been translated.
[7:24] 7 tn Grk “will be like.” The same phrase occurs in v. 26.
[7:24] 8 tn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49.
[12:50] 10 tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.
[28:20] 11 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
[28:20] 12 sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.
[28:20] 13 tc Most
[6:46] 14 tn Here δέ (de) has not been translated.
[6:46] 15 tn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.
[6:46] 16 sn Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23, serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49.
[6:47] 17 tn Grk “and does them.”
[6:48] 18 tn Here and in v. 49 the Greek text reads ἄνθρωπος (anqrwpo"), while the parallel account in Matt 7:24-27 uses ἀνήρ (anhr) in vv. 24 and 26.
[6:48] 19 tn There are actually two different Greek verbs used here: “who dug (ἔσκαψεν, eskayen) and dug deep (ἐβάθυνεν, ebaqunen).” Jesus is placing emphasis on the effort to which the man went to prepare his foundation.
[6:48] 20 tn Here δέ (de) has not been translated.
[6:48] 21 sn The picture here is of a river overflowing its banks and causing flooding and chaos.
[6:48] 22 tn Here καί (kai) has been translated as “but” to indicate the contrast present in the context.
[6:48] 23 tc Most
[11:28] 25 sn This is another reference to hearing and doing the word of God, which here describes Jesus’ teaching; see Luke 8:21.
[12:47] 26 tn Here δέ (de) has not been translated.
[12:47] 27 tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.
[12:48] 28 tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.
[12:48] 30 tn Grk “will receive few (blows).”
[12:48] 31 tn Grk “required from him”; but the words “from him” are redundant in English and have not been translated.
[12:48] 32 sn Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.
[12:48] 33 tn Grk “they will ask even more.”
[13:17] 34 tn Grk “If you know.”
[2:13] 35 tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”
[4:8] 36 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
[2:3] 37 tn The word “left” is not in the Greek text but is implied.
[2:3] sn They have no wine left. On the backgrounds of this miracle J. D. M. Derrett pointed out among other things the strong element of reciprocity about weddings in the Ancient Near East. It was possible in certain circumstances to take legal action against the man who failed to provide an appropriate wedding gift. The bridegroom and family here might have been involved in a financial liability for failing to provide adequately for their guests (“Water into Wine,” BZ 7 [1963]: 80-97). Was Mary asking for a miracle? There is no evidence that Jesus had worked any miracles prior to this (although this is an argument from silence). Some think Mary was only reporting the situation, or (as Calvin thought) asking Jesus to give some godly exhortations to the guests and thus relieve the bridegroom’s embarrassment. But the words, and the reply of Jesus in v. 4, seem to imply more. It is not inconceivable that Mary, who had probably been witness to the events of the preceding days, or at least was aware of them, knew that her son’s public career was beginning. She also knew the supernatural events surrounding his birth, and the prophetic words of the angel, and of Simeon and Anna in the temple at Jesus’ dedication. In short, she had good reason to believe Jesus to be the Messiah, and now his public ministry had begun. In this kind of context, her request does seem more significant.
[3:7] 38 tn “All” has been supplied to indicate the plural pronoun in the Greek text.
[3:7] 39 tn Or “born again.” The same Greek word with the same double meaning occurs in v. 3.
[3:3] 40 tn Grk “answered and said to him.”
[3:3] 41 tn Grk “Truly, truly, I say to you.”
[3:3] 42 tn The word ἄνωθεν (anwqen) has a double meaning, either “again” (in which case it is synonymous with παλίν [palin]) or “from above” (BDAG 92 s.v. ἄνωθεν). This is a favorite technique of the author of the Fourth Gospel, and it is lost in almost all translations at this point. John uses the word 5 times, in 3:3, 7; 3:31; 19:11 and 23. In the latter 3 cases the context makes clear that it means “from above.” Here (3:3, 7) it could mean either, but the primary meaning intended by Jesus is “from above.” Nicodemus apparently understood it the other way, which explains his reply, “How can a man be born when he is old? He can’t enter his mother’s womb a second time and be born, can he?” The author uses the technique of the “misunderstood question” often to bring out a particularly important point: Jesus says something which is misunderstood by the disciples or (as here) someone else, which then gives Jesus the opportunity to explain more fully and in more detail what he really meant.
[3:3] sn Or born again. The Greek word ἄνωθεν (anwqen) can mean both “again” and “from above,” giving rise to Nicodemus’ misunderstanding about a second physical birth (v. 4).
[3:3] 43 sn What does Jesus’ statement about not being able to see the kingdom of God mean within the framework of John’s Gospel? John uses the word kingdom (βασιλεία, basileia) only 5 times (3:3, 5; 18:36 [3x]). Only here is it qualified with the phrase of God. The fact that John does not stress the concept of the kingdom of God does not mean it is absent from his theology, however. Remember the messianic implications found in John 2, both the wedding and miracle at Cana and the cleansing of the temple. For Nicodemus, the term must surely have brought to mind the messianic kingdom which Messiah was supposed to bring. But Nicodemus had missed precisely this point about who Jesus was. It was the Messiah himself with whom Nicodemus was speaking. Whatever Nicodemus understood, it is clear that the point is this: He misunderstood Jesus’ words. He over-literalized them, and thought Jesus was talking about repeated physical birth, when he was in fact referring to new spiritual birth.
[1:11] 44 tn Grk “to his own things.”
[1:11] 45 tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”
[1:11] 46 tn “People” is not in the Greek text but is implied.
[1:11] 47 sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.
[22:7] 48 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator.
