Amsal 8:35

8:35 For the one who finds me finds ¹  life

and receives ²  favor from the Lord.

Yohanes 17:24

17:24 “Father, I want those you have given me to be with me where I am, ³  so that they can see my glory that you gave me because you loved me before the creation of the world ⁴ .

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ⁵  to heaven ⁶  and said, “Father, the time ⁷  has come. Glorify your Son, so that your ⁸  Son may glorify you –

Yohanes 5:9

5:9 Immediately the man was healed, ⁹  and he picked up his mat ¹⁰  and started walking. (Now that day was a Sabbath.) ¹¹ 

Yohanes 5:1

Healing a Paralytic at the Pool of Bethesda

5:1 After this ¹²  there was a Jewish feast, ¹³  and Jesus went up to Jerusalem. ¹⁴ 

Titus 1:13-14

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith 1:14 and not pay attention to Jewish myths ¹⁵  and commands of people who reject the truth.

Titus 1:1

Salutation

1:1 From Paul, ¹⁶  a slave ¹⁷  of God and apostle of Jesus Christ, to further the faith ¹⁸  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Pengkhotbah 2:10

2:10 I did not restrain myself from getting whatever I wanted; ¹⁹ 

I did not deny myself anything that would bring me pleasure. ²⁰ 

So all my accomplishments gave me joy; ²¹ 

this was my reward for all my effort. ²² 

[8:35]  ¹ tc The Kethib reads plurals: “those who find me are finders of life”; this is reflected in the LXX and Syriac. But the Qere is singular: “whoever finds me finds life.” The Qere is generally favored as the original reading in such cases as these.

[8:35]  ² tn The preterite with vav (ו) consecutive carries the same nuance as the perfect tense that came before it, setting out the timeless principle.

[17:24]  ³ tn Grk “the ones you have given me, I want these to be where I am with me.”

[17:24]  ⁴ tn Grk “before the foundation of the world.”

[17:1]  ⁵ tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ⁶ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ⁷ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ⁸ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[5:9]  ⁹ tn Grk “became well.”

[5:9]  ¹⁰ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.

[5:9]  ¹¹ tn Grk “Now it was Sabbath on that day.”

[5:9]  sn This is a parenthetical note by the author.

[5:1]  ¹² sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.

[5:1]  ¹³ 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]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:14]  ¹⁵ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

[1:1]  ¹⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁷ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁸ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[2:10]  ¹⁹ tn Heb “all which my eyes asked for, I did not withhold from them.”

[2:10]  ²⁰ tn Heb “I did not refuse my heart any pleasure.” The term לִבִּי (libbi, “my heart”) is a synecdoche of part (i.e., heart) for the whole (i.e., whole person); see E. W. Bullinger, Figures of Speech, 648. The term is repeated twice in 2:10 for emphasis.

[2:10]  ²¹ tn Heb “So my heart was joyful from all my toil.”

[2:10]  ²² tn Heb “and this was my portion from all my toil.”