Ulangan 5:26

5:26 Who is there from the entire human race ¹  who has heard the voice of the living God speaking from the middle of the fire as we have, and has lived?

Ulangan 5:1

The Opening Exhortation

5:1 Then Moses called all the people of Israel together and said to them: ²  “Listen, Israel, to the statutes and ordinances that I am about to deliver to you today; learn them and be careful to keep them!

1 Samuel 17:26

17:26 David asked the men who were standing near him, “What will be done for the man who strikes down this Philistine and frees Israel from this humiliation? ³  For who is this uncircumcised Philistine, that he defies the armies of the living God?”

1 Samuel 17:2

17:2 Saul and the Israelite army ⁴  assembled and camped in the valley of Elah, where they arranged their battle lines to fight against ⁵  the Philistines.

Kisah Para Rasul 19:4

19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ⁶  that is, in Jesus.”

Yeremia 10:10

10:10 The Lord is the only true God.

He is the living God and the everlasting King.

When he shows his anger the earth shakes.

None of the nations can stand up to his fury.

Hosea 1:10

The Restoration of Israel

1:10 (2:1) ⁷  However, ⁸  in the future the number of the people ⁹  of Israel will be like the sand of the sea which can be neither measured nor numbered. Although ¹⁰  it was said to them, “You are not my people,” it will be said to them, “You are ¹¹  children ¹²  of the living God!”

Matius 16:16

16:16 Simon Peter answered, ¹³  “You are the Christ, ¹⁴  the Son of the living God.”

Yohanes 6:69

6:69 We ¹⁵  have come to believe and to know ¹⁶  that you are the Holy One of God!” ¹⁷ 

Yohanes 6:1

The Feeding of the Five Thousand

6:1 After this ¹⁸  Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). ¹⁹ 

Yohanes 1:9

1:9 The true light, who gives light to everyone, ²⁰  was coming into the world. ²¹ 

Ibrani 10:31

10:31 It is a terrifying thing to fall into the hands of the living God.

[5:26]  ¹ tn Heb “who is there of all flesh.”

[5:1]  ² tn Heb “and Moses called to all Israel and he said to them”; NAB, NASB, NIV “Moses summoned (convened NRSV) all Israel.”

[17:26]  ³ tn Heb “and turns aside humiliation from upon Israel.”

[17:2]  ⁴ tn Heb “the men of Israel” (so KJV, NASB); NAB, NIV, NRSV “the Israelites.”

[17:2]  ⁵ tn Heb “to meet.”

[19:4]  ⁶ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[1:10]  ⁷ sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[1:10]  ⁸ tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).

[1:10]  ⁹ tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”

[1:10]  ¹⁰ tn Heb “in the place” (בִּמְקוֹם, bimqom). BDB 880 s.v. מָקוֹם 7.b suggests that בִּמְקוֹם (preposition בְּ, bet, + noun מָקוֹם, maqom) is an idiom carrying a concessive sense: “instead of” (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: “in the same place” (HALOT 626 s.v. מָקוֹם 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1).

[1:10]  ¹¹ tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.

[1:10]  ¹² tn Heb “sons” (so KJV, NASB, NIV).

[16:16]  ¹³ tn Grk “And answering, Simon Peter said.”

[16:16]  ¹⁴ 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]  ¹⁵ tn Grk “And we.”

[6:69]  ¹⁶ sn See 1 John 4:16.

[6:69]  ¹⁷ 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).

[6:1]  ¹⁸ tn Again, μετὰ ταῦτα (meta tauta) is a vague temporal reference. How Jesus got from Jerusalem to Galilee is not explained, which has led many scholars (e.g., Bernard, Bultmann, and Schnackenburg) to posit either editorial redaction or some sort of rearrangement or dislocation of material (such as reversing the order of chaps. 5 and 6, for example). Such a rearrangement of the material would give a simple and consistent connection of events, but in the absence of all external evidence it does not seem to be supportable. R. E. Brown (John [AB], 1:236) says that such an arrangement is attractive in some ways but not compelling, and that no rearrangement can solve all the geographical and chronological problems in John.

[6:1]  ¹⁹ sn This is a parenthetical note by the author. Only John in the New Testament refers to the Sea of Galilee by the name Sea of Tiberias (see also John 21:1), but this is correct local usage. In the mid-20’s Herod completed the building of the town of Tiberias on the southwestern shore of the lake; after this time the name came into use for the lake itself.

[1:9]  ²⁰ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ²¹ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.