Yohanes 6:26

6:26 Jesus replied, ¹  “I tell you the solemn truth, ²  you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted. ³ 

Yohanes 6:30

6:30 So they said to him, “Then what miraculous sign will you perform, so that we may see it and believe you? What will you do?

Yohanes 6:40

6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ⁴  at the last day.” ⁵ 

Yohanes 6:64

6:64 But there are some of you who do not believe.” (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.) ⁶ 

Yohanes 12:37

The Outcome of Jesus’ Public Ministry Foretold

12:37 Although Jesus ⁷  had performed ⁸  so many miraculous signs before them, they still refused to believe in him,

Yohanes 15:24

15:24 If I had not performed ⁹  among them the miraculous deeds ¹⁰  that no one else did, they would not be guilty of sin. ¹¹  But now they have seen the deeds ¹²  and have hated both me and my Father. ¹³ 

Lukas 16:31

16:31 He ¹⁴  replied to him, ‘If they do not respond to ¹⁵  Moses and the prophets, they will not be convinced even if someone rises from the dead.’” ¹⁶ 

Lukas 16:1

The Parable of the Clever Steward

16:1 Jesus ¹⁷  also said to the disciples, “There was a rich man who was informed of accusations ¹⁸  that his manager ¹⁹  was wasting ²⁰  his assets.

Pengkhotbah 1:8-9

1:8 All this ²¹  monotony ²²  is tiresome; no one can bear ²³  to describe it: ²⁴ 

The eye is never satisfied with seeing, nor is the ear ever content ²⁵  with hearing.

1:9 What exists now ²⁶  is what will be, ²⁷ 

and what has been done is what will be done;

there is nothing truly new on earth. ²⁸ 

[6:26]  ¹ tn Grk “answered and said to them.”

[6:26]  ² tn Grk “Truly, truly, I say to you.”

[6:26]  ³ tn Grk “because you ate of the loaves of bread and were filled.”

[6:40]  ⁴ tn Or “resurrect him,” or “make him live again.”

[6:40]  ⁵ sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[6:64]  ⁶ sn This is a parenthetical comment by the author.

[12:37]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:37]  ⁸ tn Or “done.”

[15:24]  ⁹ tn Or “If I had not done.”

[15:24]  ¹⁰ tn Grk “the works.”

[15:24]  ¹¹ tn Grk “they would not have sin” (an idiom).

[15:24]  ¹² tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ¹³ tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.

[16:31]  ¹⁴ tn Here δέ (de) has not been translated.

[16:31]  ¹⁵ tn Or “obey”; Grk “hear.” See the note on the phrase “respond to” in v. 29.

[16:31]  ¹⁶ sn The concluding statement of the parable, they will not be convinced even if someone rises from the dead, provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.

[16:1]  ¹⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[16:1]  ¹⁸ tn These are not formal legal charges, but reports from friends, acquaintances, etc.; Grk “A certain man was rich who had a manager, and this one was reported to him as wasting his property.”

[16:1]  ¹⁹ sn His manager was the steward in charge of managing the house. He could have been a slave trained for the role.

[16:1]  ²⁰ tn Or “squandering.” This verb is graphic; it means to scatter (L&N 57.151).

[1:8]  ²¹ tn The word “this” is not in Hebrew, but is supplied in the translation for clarity.

[1:8]  ²² tn Heb “the things.” The Hebrew term דְּבָרִים (dÿvarim, masculine plural noun from דָּבָר, davar) is often used to denote “words,” but it can also refer to actions and events (HALOT 211 s.v. דָּבָר 3.a; BDB 183 s.v. דָּבָר IV.4). Here, it means “things,” as is clear from the context: “What has been is what will be, and what has been done is what will be done” (1:9). Here דְּבָרִים can be nuanced “occurrences” or even “[natural] phenomena.”

[1:8]  ²³ tn Heb “is able.”

[1:8]  ²⁴ tn The Hebrew text has no stated object. The translation supplies “it” for stylistic reasons and clarification.

[1:8]  sn The statement no one can bear to describe it probably means that Qoheleth could have multiplied examples (beyond the sun, the wind, and the streams) of the endless cycle of futile events in nature. However, no tongue could ever tell, no eye could ever see, no ear could ever hear all the examples of this continual and futile activity.

[1:8]  ²⁵ tn The term מָלֵא (male’, “to be filled, to be satisfied”) is repeated in 1:7-8 to draw a comparison between the futility in the cycle of nature and human secular accomplishments: lots of action, but no lasting effects. In 1:7 אֵינֶנּוּ מָלֵא (’enennu male’, “it is never filled”) describes the futility of the water cycle: “All the rivers flow into the sea, yet the sea is never filled.” In 1:8 וְלֹא־תִמָּלֵא (vÿlo-timmale’, “it is never satisfied”) describes the futility of human labor: “the ear is never satisfied with hearing.”

[1:9]  ²⁶ tn Heb “what is.” The Hebrew verbal form is a perfect. Another option is to translate, “What has been.” See the next line, which speaks of the past and the future.

[1:9]  ²⁷ tn The Hebrew verbal form is an imperfect.

[1:9]  ²⁸ tn Heb “under the sun.”