Yesaya 8:22

8:22 When one looks out over the land, he sees ¹  distress and darkness, gloom ²  and anxiety, darkness and people forced from the land. ³ 

Yesaya 65:13-16

65:13 So this is what the sovereign Lord says:

“Look, my servants will eat, but you will be hungry!

Look, my servants will drink, but you will be thirsty!

Look, my servants will rejoice, but you will be humiliated!

65:14 Look, my servants will shout for joy as happiness fills their hearts! ⁴ 

But you will cry out as sorrow fills your hearts; ⁵ 

you will wail because your spirits will be crushed. ⁶ 

65:15 Your names will live on in the curse formulas of my chosen ones. ⁷ 

The sovereign Lord will kill you,

but he will give his servants another name.

65:16 Whoever pronounces a blessing in the earth ⁸ 

will do so in the name of the faithful God; ⁹ 

whoever makes an oath in the earth

will do so in the name of the faithful God. ¹⁰ 

For past problems will be forgotten;

I will no longer think about them. ¹¹ 

Mazmur 16:4

16:4 their troubles multiply,

they desire other gods. ¹² 

I will not pour out drink offerings of blood to their gods, ¹³ 

nor will I make vows in the name of their gods. ¹⁴ 

Mazmur 32:10

32:10 An evil person suffers much pain, ¹⁵ 

but the Lord’s faithfulness overwhelms the one who trusts in him. ¹⁶ 

Matius 8:12

8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” ¹⁷ 

Matius 22:13

22:13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’

Yohanes 8:24

8:24 Thus I told you ¹⁸  that you will die in your sins. For unless you believe that I am he, ¹⁹  you will die in your sins.”

Yohanes 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ²⁰  them.

Yohanes 1:8-9

1:8 He himself was not the light, but he came to testify ²¹  about the light. 1:9 The true light, who gives light to everyone, ²²  was coming into the world. ²³ 

Wahyu 19:20

19:20 Now ²⁴  the beast was seized, and along with him the false prophet who had performed the signs on his behalf ²⁵  – signs by which he deceived those who had received the mark of the beast and those who worshiped his image. Both of them were thrown alive into the lake of fire burning with sulfur. ²⁶ 

Wahyu 20:15

20:15 If ²⁷  anyone’s name ²⁸  was not found written in the book of life, that person ²⁹  was thrown into the lake of fire.

[8:22]  ¹ tn Heb “and behold” (so KJV, ASV, NASB).

[8:22]  ² tn The precise meaning of מְעוּף (mÿ’uf) is uncertain; the word occurs only here. See BDB 734 s.v. מָעוּף.

[8:22]  ³ tn Heb “ and darkness, pushed.” The word מְנֻדָּח (mÿnudakh) appears to be a Pual participle from נדח (“push”), but the Piel is unattested for this verb and the Pual occurs only here.

[65:14]  ⁴ tn Heb “from the good of the heart.”

[65:14]  ⁵ tn Heb “from the pain of the heart.”

[65:14]  ⁶ tn Heb “from the breaking of the spirit.”

[65:15]  ⁷ tn Heb “you will leave your name for an oath to my chosen ones.”

[65:15]  sn For an example of such a curse formula see Jer 29:22.

[65:16]  ⁸ tn Or “in the land” (NIV, NCV, NRSV). The same phrase occurs again later in this verse, with the same options.

[65:16]  ⁹ tn Heb “will pronounce a blessing by the God of truth.”

[65:16]  ¹⁰ tn Heb “will take an oath by the God of truth.”

[65:16]  ¹¹ tn Heb “for the former distresses will be forgotten, and they will be hidden from my eyes.”

[16:4]  ¹² tn Heb “their troubles multiply, another, they pay a dowry.” The meaning of the text is unclear. The Hebrew term עַצְּבוֹתָם (’atsÿvotam, “troubles”) appears to be a plural form of עַצֶּבֶת (’atsÿvet, “pain, wound”; see Job 9:28; Ps 147:3). Because idolatry appears to be in view (see v. 4b), some prefer to emend the noun to עַצְּבִים (’atsÿvim, “idols”). “Troubles” may be a wordplay on “idols” or a later alteration designed to emphasize that idolatry leads to trouble. The singular form אחר (“another”) is syntactically problematic here. Perhaps the form should be emended to a plural אֲחֵרִים (’akherim, “others”). (The final mem [ם] could have been lost by haplography; note the mem [מ] at the beginning of the next word.) In this case it might be taken as an abbreviated form of the well-attested phrase אֱלֹהִים אֲחֵרִים (’elohim ’akherim, “other gods”). (In Isa 42:8 the singular form אַחַר (’akher, “another”) is used of another god.) The verb מָהַר (mahar) appears in the Qal stem; the only other use of a Qal verbal form of a root מָהַר is in Exod 22:15, where the denominative verb מָהֹר (mahor, “purchase [a wife]”) appears; cf. the related noun מֹהַר (mohar, “bride money, purchase price for a wife”). If that verb is understood here, then the idolaters are pictured as eager bridegrooms paying the price to acquire the object of their desire. Another option is to emend the verb to a Piel and translate, “hurry (after).”

[16:4]  ¹³ tn Heb “I will not pour out their drink offerings of blood.” The third masculine plural suffix would appear to refer back to the people/leaders mentioned in v. 3. However, if we emend אֲחֵר (’akher, “another”) to the plural אֲחֵרִים (’akherim, “other [gods]”) in v. 4, the suffix can be understood as referring to these gods – “the drink offerings [made to] them.” The next line favors this interpretation. Perhaps this refers to some type of pagan cultic ritual. Elsewhere wine is the prescribed content of drink offerings.

[16:4]  ¹⁴ tn Heb “and I will not lift up their names upon my lips.” The expression “lift up the name” probably refers here to swearing an oath in the name of deity (see Exod 20:7; Deut 5:11). If so, the third masculine plural suffix on “names” likely refers to the pagan gods, not the people/leaders. See the preceding note.

[32:10]  ¹⁵ tn Heb “many [are the] pains of evil [one].” The singular form is representative here; the typical evildoer, representative of the larger group of wicked people, is in view.

[32:10]  ¹⁶ tn Heb “but the one who trusts in the Lord, faithfulness surrounds him.”

[8:12]  ¹⁷ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[8:24]  ¹⁸ tn Grk “thus I said to you.”

[8:24]  ¹⁹ tn Grk “unless you believe that I am.” In this context there is an implied predicate nominative (“he”) following the “I am” phrase. What Jesus’ hearers had to acknowledge is that he was who he claimed to be, i.e., the Messiah (cf. 20:31). This view is also reflected in English translations like NIV (“if you do not believe that I am the one I claim to be”), NLT (“unless you believe that I am who I say I am”), and CEV (“if you don’t have faith in me for who I am”). For a different view that takes this “I am” and the one in 8:28 as nonpredicated (i.e., absolute), see R. E. Brown, John (AB), 1:533-38. Such a view refers sees the nonpredicated “I am” as a reference to the divine Name revealed in Exod 3:14, and is reflected in English translations like NAB (“if you do not believe that I AM, you will die in your sins”) and TEV (“you will die in your sins if you do not believe that ‘I Am Who I Am’”).

[8:24]  sn See the note on Christ in 1:20.

[8:2]  ²⁰ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[1:8]  ²¹ tn Or “to bear witness.”

[1:9]  ²² tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ²³ 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.

[19:20]  ²⁴ tn Here καί (kai) has been translated as “now” to indicate the introduction of an unexpected development in the account: The opposing armies do not come together in battle; rather the leader of one side is captured.

[19:20]  ²⁵ tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”

[19:20]  ²⁶ tn Traditionally, “brimstone.”

[20:15]  ²⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ²⁸ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ²⁹ tn Grk “he”; the pronoun has been intensified by translating as “that person.”