Matius 9:6

9:6 But so that you may know ¹  that the Son of Man ²  has authority on earth to forgive sins” – then he said to the paralytic ³  – “Stand up, take your stretcher, and go home.” ⁴ 

Markus 2:28

2:28 For this reason the Son of Man is lord ⁵  even of the Sabbath.”

Markus 9:4-7

9:4 Then Elijah appeared before them along with Moses, ⁶  and they were talking with Jesus. 9:5 So ⁷  Peter said to Jesus, ⁸  “Rabbi, it is good for us to be here. Let us make three shelters ⁹  – one for you, one for Moses, and one for Elijah.” 9:6 (For they were afraid, and he did not know what to say.) ¹⁰  9:7 Then ¹¹  a cloud ¹²  overshadowed them, ¹³  and a voice came from the cloud, “This is my one dear Son. ¹⁴  Listen to him!” ¹⁵ 

Lukas 6:5

6:5 Then ¹⁶  he said to them, “The Son of Man is lord ¹⁷  of the Sabbath.”

Yohanes 5:17-23

5:17 So he ¹⁸  told ¹⁹  them, “My Father is working until now, and I too am working.” ²⁰  5:18 For this reason the Jewish leaders ²¹  were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.

5:19 So Jesus answered them, ²²  “I tell you the solemn truth, ²³  the Son can do nothing on his own initiative, ²⁴  but only what he sees the Father doing. For whatever the Father ²⁵  does, the Son does likewise. ²⁶  5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed. 5:21 For just as the Father raises the dead and gives them life, ²⁷  so also the Son gives life to whomever he wishes. ²⁸  5:22 Furthermore, the Father does not judge ²⁹  anyone, but has assigned ³⁰  all judgment to the Son, 5:23 so that all people ³¹  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

Yohanes 5:1

Healing a Paralytic at the Pool of Bethesda

5:1 After this ³²  there was a Jewish feast, ³³  and Jesus went up to Jerusalem. ³⁴ 

Kolose 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ³⁵  minds ³⁶  as expressed through ³⁷  your evil deeds,

Kolose 1:2

1:2 to the saints, the faithful ³⁸  brothers and sisters ³⁹  in Christ, at Colossae. Grace and peace to you ⁴⁰  from God our Father! ⁴¹ 

Wahyu 1:10

1:10 I was in the Spirit ⁴²  on the Lord’s Day ⁴³  when ⁴⁴  I heard behind me a loud voice like a trumpet,

[9:6]  ¹ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[9:6]  ² sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[9:6]  ³ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[9:6]  ⁴ tn Grk “to your house.”

[2:28]  ⁵ tn The term “lord” is in emphatic position in the Greek text.

[2:28]  sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.

[9:4]  ⁶ sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).

[9:5]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.

[9:5]  ⁸ tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.

[9:5]  ⁹ tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:5]  sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next few verses make it clear that it was not enough honor.

[9:6]  ¹⁰ sn This is a parenthetical note by the author.

[9:7]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:7]  ¹² sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:7]  ¹³ tn Grk “And there came a cloud, surrounding them.”

[9:7]  ¹⁴ 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).

[9:7]  ¹⁵ 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.

[6:5]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:5]  ¹⁷ tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few mss add “also” before the reference to the Son of Man, while a few others add it before the reference to the Sabbath.

[6:5]  sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.

[5:17]  ¹⁸ tc ‡ Most witnesses (Ì⁶⁶ A D L Θ Ψ Ë^1,13 33 Ï latt co) have ᾿Ιησοῦς (Ihsou", “Jesus”) here, while generally better witnesses (Ì⁷⁵ א B W {0141} 892 1241 pbo) lack the name. Although it is possible that Alexandrian scribes deleted the name due to proclivities to prune, this is not as likely as other witnesses adding it for clarification, especially since multiple strands of the Alexandrian text are represented in the shorter reading. NA²⁷ places the word in brackets, indicating some doubts as to authenticity.

[5:17]  ¹⁹ tn Grk “answered.”

[5:17]  ²⁰ sn “My Father is working until now, and I too am working.” What is the significance of Jesus’ claim? A preliminary understanding can be obtained from John 5:18, noting the Jewish authorities’ response and the author’s comment. They sought to kill Jesus, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God. This must be seen in the context of the relation of God to the Sabbath rest. In the commandment (Exod 20:11) it is explained that “In six days the Lord made the heavens and the earth…and rested on the seventh day; therefore the Lord blessed the Sabbath day and made it holy.” Philo, based on the LXX translation of Exod 20:11, denied outright that God had ever ceased his creative activity. And when Rabban Gamaliel II, R. Joshua, R. Eleazar ben Azariah, and R. Akiba were in Rome, ca. a.d. 95, they gave as a rebuttal to sectarian arguments evidence that God might do as he willed in the world without breaking the Sabbath because the entire world was his private residence. So even the rabbis realized that God did not really cease to work on the Sabbath: Divine providence remained active on the Sabbath, otherwise, all nature and life would cease to exist. As regards men, divine activity was visible in two ways: Men were born and men died on the Sabbath. Since only God could give life and only God could deal with the fate of the dead in judgment, this meant God was active on the Sabbath. This seems to be the background for Jesus’ words in 5:17. He justified his work of healing on the Sabbath by reminding the Jewish authorities that they admitted God worked on the Sabbath. This explains the violence of the reaction. The Sabbath privilege was peculiar to God, and no one was equal to God. In claiming the right to work even as his Father worked, Jesus was claiming a divine prerogative. He was literally making himself equal to God, as 5:18 goes on to state explicitly for the benefit of the reader who might not have made the connection.

[5:18]  ²¹ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:19]  ²² tn Grk “answered and said to them.”

[5:19]  ²³ tn Grk “Truly, truly, I say to you.”

[5:19]  ²⁴ tn Grk “nothing from himself.”

[5:19]  ²⁵ tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.

[5:19]  ²⁶ sn What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.

[5:21]  ²⁷ tn Grk “and makes them live.”

[5:21]  ²⁸ tn Grk “the Son makes whomever he wants to live.”

[5:22]  ²⁹ tn Or “condemn.”

[5:22]  ³⁰ tn Or “given,” or “handed over.”

[5:23]  ³¹ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[5:1]  ³² sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.

[5:1]  ³³ 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]  ³⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:21]  ³⁵ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ³⁶ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ³⁷ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:2]  ³⁸ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³⁹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁴⁰ tn Or “Grace to you and peace.”

[1:2]  ⁴¹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:10]  ⁴² tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[1:10]  ⁴³ tn Concerning the phrase κυριακῇ ἡμέρᾳ (kuriakh Jhmera) BDAG 576 s.v. κυριακός states: “pert. to belonging to the Lord, the Lord’s…κ. ἡμέρᾳ the Lord’s day (Kephal. I 192, 1; 193, 31…) i.e. certainly Sunday (so in Mod. Gk….) Rv 1:10 (WStott, NTS 12, ’65, 70-75).”

[1:10]  ⁴⁴ tn The conjunction καί (kai) is not introducing a coordinate thought, but one that is logically subordinate to the main verb ἐγενόμην (egenomhn).