Matius 25:31-40

The Judgment

25:31 “When ¹  the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. 25:32 All ²  the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. 25:33 He ³  will put the sheep on his right and the goats on his left. 25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, ⁴  ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When ⁵  did we see you a stranger and invite you in, or naked and clothe you? 25:39 When ⁶  did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, ⁷  ‘I tell you the truth, ⁸  just as you did it for one of the least of these brothers or sisters ⁹  of mine, you did it for me.’

Matius 25:2

25:2 Five ¹⁰  of the virgins ¹¹  were foolish, and five were wise.

Kolose 1:14

1:14 in whom we have redemption, ¹²  the forgiveness of sins.

Kolose 1:1

Salutation

1:1 From Paul, ¹³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹⁴  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Ibrani 11:8

11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going.

Ibrani 11:17-19

11:17 By faith Abraham, when he was tested, offered up Isaac. He had received the promises, ¹⁵  yet he was ready to offer up ¹⁶  his only son. 11:18 God had told him, “Through Isaac descendants will carry on your name,” ¹⁷  11:19 and he reasoned ¹⁸  that God could even raise him from the dead, and in a sense ¹⁹  he received him back from there.

Yakobus 2:14-26

Faith and Works Together

2:14 What good is it, my brothers and sisters, ²⁰  if someone claims to have faith but does not have works? Can this kind of faith ²¹  save him? ²²  2:15 If a brother or sister ²³  is poorly clothed and lacks daily food, 2:16 and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, ²⁴  what good is it? 2:17 So also faith, if it does not have works, is dead being by itself. 2:18 But someone will say, “You have faith and I have works.” ²⁵  Show me your faith without works and I will show you faith by ²⁶  my works. 2:19 You believe that God is one; well and good. ²⁷  Even the demons believe that – and tremble with fear. ²⁸ 

2:20 But would you like evidence, ²⁹  you empty fellow, ³⁰  that faith without works is useless? ³¹  2:21 Was not Abraham our father justified by works when he offered Isaac his son on the altar? 2:22 You see that his faith was working together with his works and his faith was perfected by works. 2:23 And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” ³²  and he was called God’s friend. ³³  2:24 You see that a person is justified by works and not by faith alone. 2:25 And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way? 2:26 For just as the body without the spirit is dead, so also faith without works is dead.

Yakobus 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ³⁴  do not show prejudice ³⁵  if you possess faith ³⁶  in our glorious Lord Jesus Christ. ³⁷ 

Pengkhotbah 1:8

1:8 All this ³⁸  monotony ³⁹  is tiresome; no one can bear ⁴⁰  to describe it: ⁴¹ 

The eye is never satisfied with seeing, nor is the ear ever content ⁴²  with hearing.

Pengkhotbah 1:1

Title

1:1 The words of the Teacher, ⁴³  the son ⁴⁴  of David, king ⁴⁵  in Jerusalem: ⁴⁶ 

Yohanes 3:14-20

3:14 Just as ⁴⁷  Moses lifted up the serpent ⁴⁸  in the wilderness, ⁴⁹  so must the Son of Man be lifted up, ⁵⁰  3:15 so that everyone who believes in him may have eternal life.” ⁵¹ 

3:16 For this is the way ⁵²  God loved the world: He gave his one and only ⁵³  Son, so that everyone who believes in him will not perish ⁵⁴  but have eternal life. ⁵⁵  3:17 For God did not send his Son into the world to condemn the world, ⁵⁶  but that the world should be saved through him. 3:18 The one who believes in him is not condemned. ⁵⁷  The one who does not believe has been condemned ⁵⁸  already, because he has not believed in the name of the one and only ⁵⁹  Son of God. 3:19 Now this is the basis for judging: ⁶⁰  that the light has come into the world and people ⁶¹  loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed.

Yohanes 4:18-21

4:18 for you have had five husbands, and the man you are living with ⁶²  now is not your husband. This you said truthfully!”

4:19 The woman said to him, “Sir, I see ⁶³  that you are a prophet. 4:20 Our fathers worshiped on this mountain, ⁶⁴  and you people ⁶⁵  say that the place where people must worship is in Jerusalem.” ⁶⁶  4:21 Jesus said to her, “Believe me, woman, ⁶⁷  a time ⁶⁸  is coming when you will worship ⁶⁹  the Father neither on this mountain nor in Jerusalem.

[25:31]  ¹ tn Here δέ (de) has not been translated.

[25:32]  ² tn Here καί (kai) has not been translated.

[25:33]  ³ tn Here καί (kai) has not been translated.

[25:37]  ⁴ tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:38]  ⁵ tn Here δέ (de) has not been translated.

[25:39]  ⁶ tn Here δέ (de) has not been translated.

[25:40]  ⁷ tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ⁹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.

[25:2]  ¹⁰ tn Here δέ (de) has not been translated.

[25:2]  ¹¹ tn Grk “Five of them.”

[1:14]  ¹² tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:1]  ¹³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:3]  ¹⁴ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[11:17]  ¹⁵ tn Here “received the promises” refers to the pledges themselves, not to the things God promised.

[11:17]  ¹⁶ tn Grk “he was offering up.” The tense of this verb indicates the attempt or readiness to sacrifice Isaac without the actual completion of the deed.

[11:18]  ¹⁷ tn Grk “in Isaac seed will be named for you.”

[11:18]  sn A quotation from Gen 21:12.

[11:19]  ¹⁸ tn Grk “having reasoned,” continuing the ideas of v. 17.

[11:19]  ¹⁹ tn Grk “in/by a symbol.”

[2:14]  ²⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:14]  ²¹ tn Grk “the faith,” referring to the kind of faith just described: faith without works. The article here is anaphoric, referring to the previous mention of the noun πίστις (pisti") in the verse. See ExSyn 219.

[2:14]  ²² sn The form of the question in Greek expects a negative answer.

[2:15]  ²³ tn It is important to note that the words ἀδελφός (adelfos) and ἀδελφή (adelfh) both occur in the Greek text at this point, confirming that the author intended to refer to both men and women. See the note on “someone” in 2:2.

[2:16]  ²⁴ tn Grk “what is necessary for the body.”

[2:18]  ²⁵ tn There is considerable doubt about where the words of the “someone” end and where James’ reply begins. Some see the quotation running to the end of v. 18; others to the end of v. 19. But most punctuate as shown above. The “someone” is then an objector, and the sense of his words is something like, “Some have faith; others have works; don’t expect everyone to have both.” James’ reply is that faith cannot exist or be seen without works.

[2:18]  ²⁶ tn Or “from.”

[2:19]  ²⁷ tn Grk “you do well.”

[2:19]  ²⁸ tn Grk “believe and tremble.” The words “with fear” are implied.

[2:20]  ²⁹ tn Grk “do you want to know.”

[2:20]  ³⁰ tn Grk “O empty man.” Here the singular vocative ἄνθρωπε (anqrwpe, “man”) means “person” or even “fellow.” Cf. BDAG 82 s.v. ἄνθρωπος 8 which views this as an instance of rhetorical address in a letter; the pejorative sense is also discussed under the previous heading (7).

[2:20]  ³¹ tc Most witnesses, including several important ones (א A C² P Ψ 33 Ï sy bo), have νεκρά (nekra, “dead”) here, while Ì⁷⁴ reads κενή (kenh, “empty”). Both variants are most likely secondary, derived from ἀργή (argh, “useless”). The reading of the majority is probably an assimilation to the statements in vv. 17 and 26, while Ì⁷⁴’s reading picks up on κενέ (kene) earlier in the verse. The external evidence (B C* 323 945 1739 sa) for ἀργή is sufficient for authenticity; coupled with the strong internal evidence for the reading (if νεκρά were original, how would ἀργή have arisen here and not in vv. 17 or 26?), it is strongly preferred.

[2:23]  ³² sn A quotation from Gen 15:6.

[2:23]  ³³ sn An allusion to 2 Chr 20:7; Isa 41:8; 51:2; Dan 3:35 (LXX), in which Abraham is called God’s “beloved.”

[2:1]  ³⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ³⁵ tn Or “partiality.”

[2:1]  ³⁶ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ³⁷ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[1:8]  ³⁸ tn The word “this” is not in Hebrew, but is supplied in the translation for clarity.

[1:8]  ³⁹ 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]  ⁴⁰ tn Heb “is able.”

[1:8]  ⁴¹ 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]  ⁴² 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.”

[1:1]  ⁴³ tn The meaning of קֹהֶלֶת (qohelet) is somewhat puzzling. The verb קָהַל (qahal) means “to assemble, summon” (HALOT 1078-79 s.v. קהל), and is derived from the noun קָהָל (qahal, “assembly”; HALOT 1079-80 s.v. קָהָל). Thus קֹהֶלֶת might mean: (1) convener of the assembly, (2) leader, speaker, teacher, or preacher of the assembly, or (3) member of the assembly. Elsewhere in the book, קֹהֶלֶת is used in collocation with statements about his position as king in Jerusalem (Eccl 1:12), his proclamations about life (Eccl 1:2; 7:27; 12:8), and his teaching of wisdom and writing wise sayings (Eccl 12:9-10). Thus, קֹהֶלֶת probably means “the leader of the assembly” or “speaker of the assembly.”(See also the following study note.) Rabbinic literature treats קֹהֶלֶת as a traditional surname for Solomon, that is, “Qoheleth,” relating it to the noun קָהָל. For example, this explanation is found in rabbinic literature (Qoheleth Rabbah 1:1): “Why was his name called Qoheleth [קֹהֶלֶת]? Because his words were proclaimed in public meeting [קָהַל], as it is written (1 Kgs 8:1).” The LXX rendered it ἐκκλησιαστής (ekklhsiasths, “member of the assembly,” LSJ 509), as was the custom of relating Greek ἐκκλησία (ekklhsia, “assembly”) to Hebrew קָהָל. The book’s English title, “Ecclesiastes,” is simply a transliteration of the Greek term from the LXX. Symmachus’ παροιμιαστής (paroimiasths, “author of proverbs,” LSJ 1342 s.v.) is not a translation of קֹהֶלֶת but refers to his authorship of many proverbs (Eccl 12:9-10). In terms of the participial form, קֹהֶלֶת is used substantively to designate the profession or title of the author. The term is used in 12:8 with the article, indicating that it is a professional title rather than a personal surname: הַקּוֹהֶלֶת (haqqohelet, “the Teacher”). Substantival participles often designate the title or profession of an individual: כֹּהֵן (kohen), “priest”; רֹזֵן (rozen), “ruler”; שֹׁטֵר (shoter), “officer”; נֹקֵד (noqed), “sheep-breeder”; שֹׁפֵט (shofet), “judge”; יֹצֵר (yotser), “potter”; כֹּרֵם (korem), “vine-dresser”; יֹגֵב (yogev), “farmer”; שׁוֹעֵר (sho’er), “gate-keeper”; צוֹרֵף (tsoref), “smelter”; and רֹפֵא (rofe’), “doctor” (IBHS 614-15 §37.2a). In terms of its feminine ending with a male referent, Joüon 1:266-67 §89.b suggests that it is intensive, e.g., מוֹדַעַת (moda’at) “close relative” from מוֹדָע (moda’) “kinsman.” The feminine ending is used similarly in Arabic in reference to a male referent, e.g., Arabic rawiyat “a great narrator” from rawi “narrator” (C. P. Caspari, A Grammar of the Arabic Language, 1:233c). So קֹהֶלֶת may mean “the leader/teacher of the assembly” from the noun קָהָל. When used in reference to a male referent, feminine forms denote a professional title or vocational office (as in Arabic, Ethiopic, and Aramaic), e.g., סֹפֶרֶת (soferet), “scribe”; פֹּכֶרֶת (pokheret), “gazelle-catcher”; פֶּחָה (pekhah), “provincial governor”; and פְּרָעוֹת (pÿra’ot), “princes” (GKC 393 §122.r). Occasionally, a professional name later became a personal name, e.g., the title סֹפֶרֶת (“scribe”) became the name “Sophereth” (Ezra 2:55; Neh 7:57), פֹּכֶרֶת (“gazelle-catcher”) became “Pokereth” (Ezra 2:57; Neh 7:59), and perhaps קֹהֶלֶת (“assembler”) became the surname “Qoheleth” (HALOT 926 s.v. פֹּכֶרֶת הַצְּבָיִים). Many translations render קֹהֶלֶת as a professional title: “the Speaker” (NEB, Moffatt), “the Preacher” (KJV, RSV, YLT, MLB, ASV, NASB), “the Teacher” (NIV, NRSV), “the Leader of the Assembly” (NIV margin), “the Assembler” (NJPS margin). Others render it as a personal surname: “Koheleth” (JPS, NJPS) and “Qoheleth” (NAB, NRSV margin).

[1:1]  sn The verbal root קהל means “to assemble; to summon” (HALOT 1078-79 s.v. קהל). It is used of assembling or summoning various groups of people: “all Israel” (1 Chr 13:5; 15:3), “the elders of Israel” (1 Kgs 8:1; 2 Chr 5:2), all the elders of their tribes” (Deut 31:28), “all the princes of Israel” (1 Chr 28:1), “your tribes” (Deut 31:28), “all the house of Judah” (1 Kgs 12:21; 2 Chr 11:1), “the people” (Deut 4:10; 31:12), “the whole congregation” (Lev 8:3; Num 1:18; 16:19; 20:8), “all the congregation of the sons of Israel” (Exod 35:1; Num 8:9), “the assembly” (Num 10:7; 20:10), and “your assembly” (Ezek 38:13). The verb is often used in reference to summoning/assembling people for a religious occasion (Exod 35:1; Lev 8:3-4; Num 8:9; Deut 4:10; Josh 18:1; 22:12; 1 Kgs 8:1; 2 Chr 5:2-3), a political occasion (2 Sam 20:14), a military occasion (Judg 20:11; 2 Chr 11:1), or a judicial occasion (Job 11:10). The Hiphil stem is used to describe the action of the leader (usually a single individual who possesses/commands authority) summoning the people, e.g., Moses (Exod 35:1; Lev 8:3; Num 20:10), Moses and Aaron (Num 1:18), Korah (Num 16:19), King David (1 Chr 13:5; 15:3; 28:1), King Solomon (1 Kgs 8:1; 12:21; 2 Chr 5:2), and King Rehoboam (2 Chr 11:1). In almost every case, he who assembles the people is a person invested with authority; he makes a public proclamation or leads the nation in an important action. The Niphal stem is most often used to describe the people assembling at the direction of the leader (e.g., Lev 8:4; Josh 18:1; 22:12; 1 Kgs 8:2; 2 Chr 5:3). The root קהל is a denominative derived from the noun קָהָל (qahal, “assembly, contingent”; HALOT 1079-80 s.v. קָהָל). The noun has numerous referents: the congregated nation as a whole in the wilderness, assembled for ceremonies and instruction (Exod 16:3; Lev 4:13, 21; 16:17, 33; Num 10:7; 14:5; 15:15; 16:3; 17:12; 19:20; 20:4, 6, 10, 12; Deut 9:10; 10:4; 18:16); the congregation of Israel assembled for divine worship (Pss 22:23, 26; 26:5; 35:18; 40:10; 107:32; 149:1; Lam 1:10); the postexilic community assembled to hear the Torah and instruction (Neh 13:1); a military contingent assembled for warfare (Num 16:3; 20:4; Judg 20:2; 21:5, 8; 1 Sam 17:47; 2 Chr 28:14); people summoned to court (Ezek 16:40; 23:46-47); judicial authorities (Jer 26:17; Prov 5:14; 26:26; Sir 7:7). The term is often used as a designation for Israel: “the assembly of Israel” (Lev 16:17; Deut 31:30; Josh 8:35; 1 Kgs 8:14, 22, 55; 12:3; 2 Chr 6:3, 12-13; Sir 50:13, 20), “the assembly of the congregation” (Exod 12:6); “the assembly of the congregation of the sons of Israel” (Num 14:5), and “the assembly of God” (Neh 13:1). The related noun קְהִלָּה (qÿhillah) means “assembly, community” (HALOT 1080 s.v. קְהִלָּה), e.g., in the idiom נָתַן קְהִלָּה (natan qÿhillah) “to hold an assembly”: “I called a great assembly to deal with them” (Neh 5:7).

[1:1]  ⁴⁴ tn Heb “son of David” or “a son of David.”

[1:1]  ⁴⁵ sn While 1:1 says only “king in Jerusalem” (מֶלֶךְ בִּירוּשָׁלָםִ, melekh birushalayim), 1:12 adds “king over Israel in Jerusalem” (בִּירוּשָׁלָםִ מֶלֶךְ עַל־יִשְׂרָאֵל, melekh ’al-yisra’el birushalayim). The LXX adds “Israel” in 1:1 to harmonize with 1:12; however, the MT makes sense as it stands. Apart from David, only Solomon was “king over Israel in Jerusalem” – unless the term “Israel” (יִשְׂרָאֵל, yisra’el) in 1:12 is used for Judah or the postexilic community. Solomon would fit the description of the author of this book, who is characterized by great wisdom (1:13, 16), great wealth (2:8), numerous servants (2:7), great projects (2:4-6), and the collection, editing and writings of many proverbs (12:9-10). All of this generally suggests Solomonic authorship. However, many scholars deny Solomonic authorship on the basis of linguistic and historical arguments.

[1:1]  ⁴⁶ sn The form of the title is typical: (1) “the words of [the writer],” (2) his family name or name of his father, and (3) his social/political position in Israel (e.g., Prov 22:17; 24:23; 30:1; 31:1). Sometimes, the writer’s qualifications are given in the introduction to an OT book (e.g., Jer 1:1; Amos 1:1). Qoheleth lists his qualifications at the end of the book (12:9-12).

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

[3:14]  ⁴⁷ tn Grk “And just as.”

[3:14]  ⁴⁸ sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.

[3:14]  ⁴⁹ sn An allusion to Num 21:5-9.

[3:14]  ⁵⁰ sn So must the Son of Man be lifted up. This is ultimately a prediction of Jesus’ crucifixion. Nicodemus could not have understood this, but John’s readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus’ death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the “pendulum” which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5-11). See also the note on the title Son of Man in 1:51.

[3:15]  ⁵¹ tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).

[3:15]  sn Some interpreters extend the quotation of Jesus’ words through v. 21.

[3:16]  ⁵² 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]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ sn That is, “to judge the world to be guilty and liable to punishment.”

[3:18]  ⁵⁷ tn Grk “judged.”

[3:18]  ⁵⁸ tn Grk “judged.”

[3:18]  ⁵⁹ tn See the note on the term “one and only” in 3:16.

[3:19]  ⁶⁰ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ⁶¹ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

[4:18]  ⁶² tn Grk “the one you have.”

[4:19]  ⁶³ tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.

[4:20]  ⁶⁴ sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

[4:20]  ⁶⁵ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.

[4:20]  ⁶⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:21]  ⁶⁷ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[4:21]  ⁶⁸ tn Grk “an hour.”

[4:21]  ⁶⁹ tn The verb is plural.