Markus 13:6
Konteks13:6 Many will come in my name, saying, ‘I am he,’ 1 and they will mislead many.
Matius 24:24
Konteks24:24 For false messiahs 2 and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.
Yohanes 10:27-28
Konteks10:27 My sheep listen to my voice, and I know them, and they follow me. 10:28 I give 3 them eternal life, and they will never perish; 4 no one will snatch 5 them from my hand.
Yohanes 10:2
Konteks10:2 The one who enters by the door is the shepherd of the sheep.
Yohanes 2:8-14
Konteks2:8 Then he told them, “Now draw some out and take it to the head steward,” 6 and they did. 2:9 When 7 the head steward tasted the water that had been turned to wine, not knowing where it came from 8 (though the servants who had drawn the water knew), he 9 called the bridegroom 2:10 and said to him, “Everyone 10 serves the good wine first, and then the cheaper 11 wine when the guests 12 are drunk. You have kept the good wine until now!” 2:11 Jesus did this as the first of his miraculous signs, 13 in Cana 14 of Galilee. In this way he revealed 15 his glory, and his disciples believed in him. 16
2:12 After this he went down to Capernaum 17 with his mother and brothers 18 and his disciples, and they stayed there a few days. 2:13 Now the Jewish feast of Passover 19 was near, so Jesus went up to Jerusalem. 20
2:14 21 He found in the temple courts 22 those who were selling oxen and sheep and doves, and the money changers sitting at tables. 23
Yohanes 2:2
Konteks2:2 and Jesus and his disciples were also invited to the wedding. 24
Titus 2:1
Konteks2:1 But as for you, communicate the behavior that goes with 25 sound teaching.
Titus 2:1
Konteks2:1 But as for you, communicate the behavior that goes with 26 sound teaching.
Yohanes 2:19
Konteks2:19 Jesus replied, 27 “Destroy 28 this temple and in three days I will raise it up again.”
Yohanes 2:1
Konteks2:1 Now on the third day there was a wedding at Cana 29 in Galilee. 30 Jesus’ mother 31 was there,
Wahyu 13:8
Konteks13:8 and all those who live on the earth will worship the beast, 32 everyone whose name has not been written since the foundation of the world 33 in the book of life belonging to the Lamb who was killed. 34
Wahyu 13:13-14
Konteks13:13 He 35 performed momentous signs, even making fire come down from heaven in front of people 36 13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told 37 those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived.
Wahyu 17:8
Konteks17:8 The beast you saw was, and is not, but is about to come up from the abyss 38 and then go to destruction. The 39 inhabitants of the earth – all those whose names have not been written in the book of life since the foundation of the world – will be astounded when they see that 40 the beast was, and is not, but is to come.
[13:6] 1 tn That is, “I am the Messiah.”
[24:24] 2 tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[10:28] 3 tn Grk “And I give.”
[10:28] 4 tn Or “will never die” or “will never be lost.”
[10:28] 5 tn Or “no one will seize.”
[2:8] 6 tn Or “the master of ceremonies.”
[2:9] 7 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
[2:9] 8 tn Grk “and he did not know where it came from.”
[2:9] 9 tn Grk “the head steward”; here the repetition of the phrase is somewhat redundant in English and the pronoun (“he”) is substituted in the translation.
[2:10] 10 tn Grk “every man” (in a generic sense).
[2:10] 12 tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.
[2:11] 13 tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.
[2:11] 14 map For location see Map1 C3; Map2 D2; Map3 C5.
[2:11] 15 tn Grk “in Cana of Galilee, and he revealed.”
[2:11] 16 tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”
[2:12] 17 sn Verse 12 is merely a transitional note in the narrative (although Capernaum does not lie on the direct route to Jerusalem from Cana). Nothing is mentioned in John’s Gospel at this point about anything Jesus said or did there (although later his teaching is mentioned, see 6:59). From the synoptics it is clear that Capernaum was a center of Jesus’ Galilean ministry and might even be called “his own town” (Matt 9:1). The royal official whose son Jesus healed (John 4:46-54) was from Capernaum. He may have heard Jesus speak there, or picked up the story about the miracle at Cana from one of Jesus’ disciples.
[2:12] map For location see Map1 D2; Map2 C3; Map3 B2.
[2:12] 18 sn With respect to Jesus’ brothers, the so-called Helvidian view is to be preferred (named after Helvidius, a 4th-century theologian). This view holds that the most natural way to understand the phrase is as a reference to children of Joseph and Mary after the birth of Jesus. Other views are that of Epiphanius (they were children of Joseph by a former marriage) or Jerome (they were cousins). The tradition of Mary’s perpetual virginity appeared in the 2nd century and is difficult to explain (as J. H. Bernard, St. John [ICC], 1:85, points out) if some of her other children were prominent members of the early church (e.g., James of Jerusalem). But this is outweighed by the natural sense of the words.
[2:13] 19 tn Grk “the Passover of the Jews.” This is first of at least three (and possibly four) Passovers mentioned in John’s Gospel. If it is assumed that the Passovers appear in the Gospel in their chronological order (and following a date of
[2:13] 20 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:14] 21 sn John 2:14-22. Does John’s account of the temple cleansing describe the same event as the synoptic gospels describe, or a separate event? The other accounts of the cleansing of the temple are Matt 21:12-13; Mark 11:15-17; and Luke 19:45-46. None are as long as the Johannine account. The fullest of the synoptic accounts is Mark’s. John’s account differs from Mark’s in the mention of sheep and oxen, the mention of the whip of cords, the Greek word κερματιστῆς (kermatisths) for money changer (the synoptics use κολλυβιστῆς [kollubisths], which John mentions in 2:15), the scattering of the coins (2:15), and the command by Jesus, “Take these things away from here!” The word for overturned in John is ἀναστρεφω (anastrefw), while Matthew and Mark use καταστρεφω (katastrefw; Luke does not mention the moneychangers at all). The synoptics all mention that Jesus quoted Isa 56:7 followed by Jer 7:11. John mentions no citation of scripture at all, but says that later the disciples remembered Ps 69:9. John does not mention, as does Mark, Jesus’ prohibition on carrying things through the temple (i.e., using it for a shortcut). But the most important difference is one of time: In John the cleansing appears as the first great public act of Jesus’ ministry, while in the synoptics it is virtually the last. The most common solution of the problem, which has been endlessly discussed among NT scholars, is to say there was only one cleansing, and that it took place, as the synoptics record it, at the end of Jesus’ ministry. In the synoptics it appears to be the event that finalized the opposition of the high priest, and precipitated the arrest of Jesus. According to this view, John’s placing of the event at the opening of Jesus’ ministry is due to his general approach; it was fitting ‘theologically’ for Jesus to open his ministry this way, so this is the way John records it. Some have overstated the case for one cleansing and John’s placing of it at the opening of Jesus’ public ministry, however. For example W. Barclay stated: “John, as someone has said, is more interested in the truth than in the facts. He was not interested to tell men when Jesus cleansed the Temple; he was supremely interested in telling men that Jesus did cleanse the Temple” (John [DSBS], 94). But this is not the impression one gets by a reading of John’s Gospel: The evangelist seems to go out of his way to give details and facts, including notes of time and place. To argue as Barclay does that John is interested in truth apart from the facts is to set up a false dichotomy. Why should one have to assume, in any case, that there could have been only one cleansing of the temple? This account in John is found in a large section of nonsynoptic material. Apart from the work of John the Baptist – and even this is markedly different from the references in the synoptics – nothing else in the first five chapters of John’s Gospel is found in any of the synoptics. It is certainly not impossible that John took one isolated episode from the conclusion of Jesus’ earthly ministry and inserted it into his own narrative in a place which seemed appropriate according to his purposes. But in view of the differences between John and the synoptics, in both wording and content, as well as setting and time, it is at least possible that the event in question actually occurred twice (unless one begins with the presupposition that the Fourth Gospel is nonhistorical anyway). In support of two separate cleansings of the temple, it has been suggested that Jesus’ actions on this occasion were not permanent in their result, and after (probably) 3 years the status quo in the temple courts had returned to normal. And at this time early in Jesus’ ministry, he was virtually unknown. Such an action as he took on this occasion would have created a stir, and evoked the response John records in 2:18-22, but that is probably about all, especially if Jesus’ actions met with approval among part of the populace. But later in Jesus’ ministry, when he was well-known, and vigorously opposed by the high-priestly party in Jerusalem, his actions might have brought forth another, harsher response. It thus appears possible to argue for two separate cleansings of the temple as well as a single one relocated by John to suit his own purposes. Which then is more probable? On the whole, more has been made of the differences between John’s account and the synoptic accounts than perhaps should have been. After all, the synoptic accounts also differ considerably from one another, yet few scholars would be willing to posit four cleansings of the temple as an explanation for this. While it is certainly possible that the author did not intend by his positioning of the temple cleansing to correct the synoptics’ timing of the event, but to highlight its significance for the course of Jesus’ ministry, it still appears somewhat more probable that John has placed the event he records in the approximate period of Jesus’ public ministry in which it did occur, that is, within the first year or so of Jesus’ public ministry. The statement of the Jewish authorities recorded by the author (this temple has been under construction for forty-six years) would tend to support an earlier rather than a later date for the temple cleansing described by John, since 46 years from the beginning of construction on Herod’s temple in ca. 19
[2:14] 22 tn Grk “in the temple.”
[2:14] sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
[2:14] 23 tn Grk “the money changers sitting”; the words “at tables” are not in the Greek text, but are implied.
[2:2] 24 sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.
[2:1] 25 tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).
[2:1] 26 tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).
[2:19] 27 tn Grk “answered and said to them.”
[2:19] 28 tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”
[2:1] 29 map For location see Map1 C3; Map2 D2; Map3 C5.
[2:1] 30 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] 31 tn Grk “in Galilee, and Jesus’ mother.”
[13:8] 32 tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.
[13:8] 33 tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.
[13:8] 34 tn Or “slaughtered”; traditionally, “slain.”
[13:13] 35 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:13] 36 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.
[13:14] 37 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.
[13:14] sn He told followed by an infinitive (“to make an image…”) is sufficiently ambiguous in Greek that it could be taken as “he ordered” (so NIV) or “he persuaded” (so REB).
[17:8] 38 tn On this term BDAG 2 s.v. ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
[17:8] 39 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[17:8] 40 tn Some translations take the ὅτι (Joti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).
