Yohanes 3:16-18

3:16 For this is the way ¹  God loved the world: He gave his one and only ²  Son, so that everyone who believes in him will not perish ³  but have eternal life. ⁴  3:17 For God did not send his Son into the world to condemn the world, ⁵  but that the world should be saved through him. 3:18 The one who believes in him is not condemned. ⁶  The one who does not believe has been condemned ⁷  already, because he has not believed in the name of the one and only ⁸  Son of God.

Yohanes 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ⁹  the Son will not see life, but God’s wrath ¹⁰  remains ¹¹  on him.

Yohanes 5:39

5:39 You study the scriptures thoroughly ¹²  because you think in them you possess eternal life, ¹³  and it is these same scriptures ¹⁴  that testify about me,

Ulangan 18:18-19

18:18 I will raise up a prophet like you for them from among their fellow Israelites. I will put my words in his mouth and he will speak to them whatever I command. 18:19 I will personally hold responsible ¹⁵  anyone who then pays no attention to the words that prophet ¹⁶  speaks in my name.

Mazmur 2:12

2:12 Give sincere homage! ¹⁷ 

Otherwise he ¹⁸  will be angry, ¹⁹ 

and you will die because of your behavior, ²⁰ 

when his anger quickly ignites. ²¹ 

How blessed ²²  are all who take shelter in him! ²³ 

Matius 17:5

17:5 While he was still speaking, a ²⁴  bright cloud ²⁵  overshadowed ²⁶  them, and a voice from the cloud said, ²⁷  “This is my one dear Son, ²⁸  in whom I take great delight. Listen to him!” ²⁹ 

Markus 16:16

16:16 The one who believes and is baptized will be saved, but the one who does not believe will be condemned.

Kisah Para Rasul 16:31

16:31 They replied, ³⁰  “Believe ³¹  in the Lord Jesus ³²  and you will be saved, you and your household.”

Kisah Para Rasul 22:14-16

22:14 Then he said, ‘The God of our ancestors ³³  has already chosen ³⁴  you to know his will, to see ³⁵  the Righteous One, ³⁶  and to hear a command ³⁷  from his mouth, 22:15 because you will be his witness ³⁸  to all people ³⁹  of what you have seen and heard. 22:16 And now what are you waiting for? ⁴⁰  Get up, ⁴¹  be baptized, and have your sins washed away, ⁴²  calling on his name.’ ⁴³ 

Roma 4:4-5

4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. ⁴⁴  4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ⁴⁵  his faith is credited as righteousness.

Roma 9:30-31

Israel’s Rejection Culpable

9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith, 9:31 but Israel even though pursuing ⁴⁶  a law of righteousness ⁴⁷  did not attain it. ⁴⁸ 

Roma 10:3-4

10:3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness. 10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes.

Ibrani 5:9

5:9 And by being perfected in this way, he became the source of eternal salvation to all who obey him,

Ibrani 5:1

5:1 For every high priest is taken from among the people ⁴⁹  and appointed ⁵⁰  to represent them before God, ⁵¹  to offer both gifts and sacrifices for sins.

Yohanes 3:23

3:23 John ⁵²  was also baptizing at Aenon near Salim, ⁵³  because water was plentiful there, and people were coming ⁵⁴  to him ⁵⁵  and being baptized.

Yohanes 5:1

Healing a Paralytic at the Pool of Bethesda

5:1 After this ⁵⁶  there was a Jewish feast, ⁵⁷  and Jesus went up to Jerusalem. ⁵⁸ 

[3:16]  ¹ tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.

[3:16]  ² tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[3:16]  ³ tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.

[3:16]  ⁴ sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.

[3:17]  ⁵ sn That is, “to judge the world to be guilty and liable to punishment.”

[3:18]  ⁶ tn Grk “judged.”

[3:18]  ⁷ tn Grk “judged.”

[3:18]  ⁸ tn See the note on the term “one and only” in 3:16.

[3:36]  ⁹ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ¹⁰ tn Or “anger because of evil,” or “punishment.”

[3:36]  ¹¹ tn Or “resides.”

[5:39]  ¹² tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.

[5:39]  ¹³ sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”

[5:39]  ¹⁴ tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).

[18:19]  ¹⁵ tn Heb “will seek from him”; NAB “I myself will make him answer for it”; NRSV “will hold accountable.”

[18:19]  ¹⁶ tn Heb “he”; the referent (the prophet mentioned in v. 18) has been specified in the translation for clarity.

[2:12]  ¹⁷ tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).

[2:12]  ¹⁸ tn Throughout the translation of this verse the third person masculine pronouns refer to the Lord (cf. v. 11).

[2:12]  ¹⁹ tn The implied subject of the verb is the Lord, mentioned in v. 11. Elsewhere the subject of this verb is consistently the Lord, suggesting it may be a technical term for divine anger. Anger is here used metonymically for judgment, as the following statement makes clear. A Moabite cognate occurs in the Mesha inscription, where it is used of the Moabite god Chemosh’s anger at his people (see J. B. Pritchard, ed., The Ancient Near East, 1:209).

[2:12]  ²⁰ tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”

[2:12]  ²¹ tn Or “burns.” The Lord’s anger is compared here to fire, the most destructive force known in ancient Israel.

[2:12]  ²² tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[2:12]  ²³ sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).

[17:5]  ²⁴ tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:5]  ²⁵ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ²⁶ tn Or “surrounded.”

[17:5]  ²⁷ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[17:5]  ²⁸ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[17:5]  ²⁹ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[16:31]  ³⁰ tn Grk “said.”

[16:31]  ³¹ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ³² tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[22:14]  ³³ tn Or “forefathers”; Grk “fathers.”

[22:14]  sn The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.

[22:14]  ³⁴ tn L&N 30.89 has “‘to choose in advance, to select beforehand, to designate in advance’…‘the God of our ancestors has already chosen you to know his will’ Ac 22:14.”

[22:14]  ³⁵ tn Grk “and to see.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:14]  ³⁶ sn The Righteous One is a reference to Jesus Christ (Acts 3:14).

[22:14]  ³⁷ tn Or “a solemn declaration”; Grk “a voice.” BDAG 1071-72 s.v. φωνή 2.c states, “that which the voice gives expression to: call, cry, outcry, loud or solemn declaration (… = order, command)…Cp. 22:14; 24:21.”

[22:15]  ³⁸ tn Or “a witness to him.”

[22:15]  sn You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.

[22:15]  ³⁹ tn Grk “all men,” but this is a generic use of ἄνθρωπος (anqrwpo").

[22:16]  ⁴⁰ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ⁴¹ tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ⁴² sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ⁴³ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[4:4]  ⁴⁴ tn Grk “not according to grace but according to obligation.”

[4:5]  ⁴⁵ tn Or “who justifies the ungodly.”

[9:31]  ⁴⁶ tn Or “who pursued.” The participle could be taken adverbially or adjectivally.

[9:31]  ⁴⁷ tn Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης (dikaiosunh") as an attributed genitive (see ExSyn 89-91).

[9:31]  ⁴⁸ tn Grk “has not attained unto the law.”

[5:1]  ⁴⁹ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

[5:1]  ⁵⁰ tn Grk “who is taken from among people is appointed.”

[5:1]  ⁵¹ tn Grk “appointed on behalf of people in reference to things relating to God.”

[3:23]  ⁵² sn John refers to John the Baptist.

[3:23]  ⁵³ tn The precise locations of Αἰνών (Ainwn) and Σαλείμ (Saleim) are unknown. Three possibilities are suggested: (1) In Perea, which is in Transjordan (cf. 1:28). Perea is just across the river from Judea. (2) In the northern Jordan Valley, on the west bank some 8 miles [13 km] south of Scythopolis. But with the Jordan River so close, the reference to abundant water (3:23) seems superfluous. (3) Thus Samaria has been suggested. 4 miles (6.6 km) east of Shechem is a town called Salim, and 8 miles (13 km) northeast of Salim lies modern Ainun. In the general vicinity are many springs. Because of the meanings of the names (Αἰνών = “springs” in Aramaic and Σαλείμ = Salem, “peace”) some have attempted to allegorize here that John the Baptist is near salvation. Obviously there is no need for this. It is far more probable that the author has in mind real places, even if their locations cannot be determined with certainty.

[3:23]  ⁵⁴ tn Or “people were continually coming.”

[3:23]  ⁵⁵ tn The words “to him” are not in the Greek text, but are implied.

[5:1]  ⁵⁶ sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.

[5:1]  ⁵⁷ 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]  sn A Jewish feast. Jews were obligated to go up to Jerusalem for 3 major annual feasts: Passover, Pentecost, and Tabernacles. If the first is probably ruled out because of the time of year, the last is not as likely because it forms the central setting for chap. 7 (where there are many indications in the context that Tabernacles is the feast in view.) This leaves the feast of Pentecost, which at some point prior to this time in Jewish tradition (as reflected in Jewish intertestamental literature and later post-Christian rabbinic writings) became identified with the giving of the law to Moses on Mount Sinai. Such an association might explain Jesus’ reference to Moses in 5:45-46. This is uncertain, however. The only really important fact for the author is that the healing was done on a Sabbath. This is what provoked the controversy with the Jewish authorities recorded in 5:16-47.

[5:1]  ⁵⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.