Kisah Para Rasul 9:20

9:20 and immediately he began to proclaim Jesus in the synagogues, ¹  saying, “This man is the Son of God.” ² 

Matius 16:16

16:16 Simon Peter answered, ³  “You are the Christ, ⁴  the Son of the living God.”

Yohanes 6:68-69

6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life. 6:69 We ⁵  have come to believe and to know ⁶  that you are the Holy One of God!” ⁷ 

Yohanes 9:35-38

The Man’s Response to Jesus

9:35 Jesus heard that they had thrown him out, so he found the man ⁸  and said to him, “Do you believe in the Son of Man?” ⁹  9:36 The man ¹⁰  replied, ¹¹  “And who is he, sir, that ¹²  I may believe in him?” 9:37 Jesus told him, “You have seen him; he ¹³  is the one speaking with you.” ¹⁴  9:38 [He said, “Lord, I believe,” and he worshiped him. ¹⁵ 

Yohanes 11:27

11:27 She replied, ¹⁶  “Yes, Lord, I believe ¹⁷  that you are the Christ, ¹⁸  the Son of God who comes into the world.” ¹⁹ 

Yohanes 20:31

20:31 But these ²⁰  are recorded ²¹  so that you may believe ²²  that Jesus is the Christ, ²³  the Son of God, and that by believing you may have life in his name. ²⁴ 

Yohanes 20:1

The Resurrection

20:1 Now very early on the first day of the week, ²⁵  while it was still dark, Mary Magdalene ²⁶  came to the tomb and saw that the stone had been moved away from the entrance. ²⁷ 

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ²⁸  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Kolose 1:1

Salutation

1:1 From Paul, ²⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yohanes 4:15

4:15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw ³⁰  water.” ³¹ 

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 

Yohanes 5:5

5:5 Now a man was there who had been disabled for thirty-eight years. ³⁵ 

Yohanes 5:10-13

5:10 So the Jewish leaders ³⁶  said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” ³⁷  5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat ³⁸  and walk.’” 5:12 They asked him, “Who is the man who said to you, ‘Pick up your mat ³⁹  and walk’?” ⁴⁰  5:13 But the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place.

[9:20]  ¹ sn See the note on synagogue in 6:9.

[9:20]  ² tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.

[9:20]  sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.

[16:16]  ³ tn Grk “And answering, Simon Peter said.”

[16:16]  ⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:16]  sn See the note on Christ in 1:16.

[6:69]  ⁵ tn Grk “And we.”

[6:69]  ⁶ sn See 1 John 4:16.

[6:69]  ⁷ tc The witnesses display a bewildering array of variants here. Instead of “the Holy One of God” (ὁ ἅγιος τοῦ θεοῦ, Jo {agio" tou qeou), Tertullian has ὁ Χριστός (Jo Cristo", “the Christ”); C³ Θ* ˹ 33 565 lat read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ (Jo Cristo" Jo Juio" tou qeou, “the Christ, the Son of God”); two versional witnesses (b sy^c) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 ˹³ 33 Ï) read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (Jo Cristo" Jo Juio" tou qeou tou zwnto", “the Christ, the Son of the living God”); and Ì⁶⁶ as well as a few versions have ὁ Χριστὸς ὁ ἅγιος τοῦ θεοῦ (“the Christ, the Holy One of God”). The reading ὁ ἅγιος τοῦ θεοῦ is, however, well supported by Ì⁷⁵ א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in important witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings.

[6:69]  sn You have the words of eternal life…you are the Holy One of God! In contrast to the response of some of his disciples, here is the response of the twelve, whom Jesus then questioned concerning their loyalty to him. This was the big test, and the twelve, with Peter as spokesman, passed with flying colors. The confession here differs considerably from the synoptic accounts (Matt 16:16, Mark 8:29, and Luke 9:20) and concerns directly the disciples’ personal loyalty to Jesus, in contrast to those other disciples who had deserted him (John 6:66).

[9:35]  ⁸ tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.

[9:35]  ⁹ tc Although most witnesses (A L Θ Ψ 070 0250 Ë^1,13 33 Ï lat) have θεοῦ (qeou, “of God”) instead of ἀνθρώπου (anqrwpou, “of man”) here, the better witnesses (Ì^66,75 א B D W sy^s) have ἀνθρώπου. Not only is the external evidence decidedly on the side of ἀνθρώπου, but it is difficult to see such early and diverse witnesses changing θεοῦ to ἀνθρώπου. The wording “Son of Man” is thus virtually certain.

[9:36]  ¹⁰ tn Grk “That one.”

[9:36]  ¹¹ tn Grk answered and said.” This has been simplified in the translation to “replied.”

[9:36]  ¹² tn Or “And who is he, sir? Tell me so that…” Some translations supply elliptical words like “Tell me” (NIV, NRSV) following the man’s initial question, but the shorter form given in the translation is clear enough.

[9:37]  ¹³ tn Grk “that one.”

[9:37]  ¹⁴ tn The καί – καί (kai – kai) construction would normally be translated “both – and”: “You have both seen him, and he is the one speaking with you.” In this instance the English semicolon was used instead because it produces a smoother and more emphatic effect in English.

[9:38]  ¹⁵ sn Assuming the authenticity of John 9:38-39a (see the tc note following the bracket in v. 39), the man’s response after Jesus’ statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb προσκυνέω (proskunew) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John's narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition.

[11:27]  ¹⁶ tn Grk “She said to him.”

[11:27]  ¹⁷ tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.

[11:27]  ¹⁸ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[11:27]  sn See the note on Christ in 1:20.

[11:27]  ¹⁹ tn Or “the Son of God, the one who comes into the world.”

[20:31]  ²⁰ tn Grk “these things.”

[20:31]  ²¹ tn Grk “are written.”

[20:31]  ²² tc ‡ A difficult textual variant is present at this point in the Greek text. Some mss (Ì^66vid א* B Θ 0250 pc) read the present subjunctive πιστεύητε (pisteuhte) after ἵνα (Jina; thus NEB text, “that you may hold the faith”) while others (א² A C D L W Ψ Ë^1,13 33 Ï) read the aorist subjunctive πιστεύσητε (pisteushte) after ἵνα (cf. NEB margin, “that you may come to believe”). As reflected by the renderings of the NEB text and margin, it is often assumed that the present tense would suggest ongoing belief (i.e., the Fourth Gospel primarily addressed those who already believed, and was intended to strengthen their faith), while the aorist tense would speak of coming to faith (i.e., John’s Gospel was primarily evangelistic in nature). Both textual variants enjoy significant ms support, although the present subjunctive has somewhat superior witnesses on its behalf. On internal grounds it is hard to decide which is more likely the original. Many resolve this issue on the basis of a reconstruction of the overall purpose of the Gospel, viz., whether it is addressed to unbelievers or believers. However, since elsewhere in the Gospel of John (1) the present tense can refer to both initial faith and continuation in the faith and (2) the aorist tense simply refrains from commenting on the issue, it is highly unlikely that the distinction here would be determinative for the purpose of the Fourth Gospel. The question of purpose cannot be resolved by choosing one textual variant over the other in 20:31, but must be decided on other factors. Nevertheless, if a choice has to be made, the present subjunctive is the preferred reading. NA²⁷ puts the aorist’s sigma in brackets, thus representing both readings virtually equally (so TCGNT 220).

[20:31]  ²³ tn Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[20:31]  sn See the note on Christ in 1:20.

[20:31]  ²⁴ sn John 20:31. A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27-28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.

[20:1]  ²⁵ sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.

[20:1]  ²⁶ sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.

[20:1]  ²⁷ tn Grk “from the tomb.”

[1:3]  ²⁸ 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).

[1:1]  ²⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:15]  ³⁰ tn Grk “or come here to draw.”

[4:15]  ³¹ tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.

[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.

[5:5]  ³⁵ tn Grk “who had had thirty-eight years in his disability.”

[5:10]  ³⁶ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the Jewish authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9).

[5:10]  ³⁷ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[5:11]  ³⁸ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[5:12]  ³⁹ tc While a number of mss, especially the later ones (A^c C³ D Θ Ψ Ë^1,13 33 Ï latt sy), include the words τον κραβ(β)ατ(τ)ον σου (ton krab(b)at(t)on sou, “your mat”) here, the earliest and best (Ì^66,75 א B C* L) do not. Nevertheless, in the translation, it is necessary to supply the words due to the demands of English style, which does not typically allow for understood or implied direct objects as Greek does.

[5:12]  ⁴⁰ tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.