Bible Notes
"Aaron shall ... make an atonement for himself, and for his house" (Lev. 16:6)—The Hebrew word for "to make atonement" comes from the root "kaphar," literally "to cover." The early Hebrews seem to have felt that animal sacrifice was in some way equivalent to self-sacrifice, and the rite was regarded as providing a "covering" for their sins, so putting them out of sight, or obliterating them (cf. Hastings' Bible Dictionary, article: Atonement).
"Nicodemus, a ruler of the Jews" (John 3:1)—Westcott contends that this phrase proves that Nicodemus was a member of the Sanhedrin (Commentaty on St. John, Vol. I, p. 104; cf. John 7:50), which was a well-known Jewish council, the duties of which were primarily judicial in character (compare Hastings: Shorter Bible Dictionary, p. 827). Other scholars, however, interpret the phrase more generally. Thus Moffatt renders: " ... who belonged to the Jewish authorities;" and Goodspeed: "a leader among the Jews."
"Miracles" (John 3:2)—The Greek word "semeia," which is here translated "miracles," means literally "signs"; and this is the rendering which is preferred by Moffatt, Weymouth, Goodspeed, the Twentieth Century New Testament, the Riverside New Testament, and the American Standard Version.
"Except a man be born again" (John 3:3)—The Greek word "anothen," which is employed here, and is found again in verse 7, may be correctly rendered "again," but an alternative and slightly more literal translation is "from above" (see Abbott-Smith: Greek Lexicon, p. 43); hence the somewhat varied renderings of this passage which have been offered by modern translators. The American Standard Version has: "Except one be born anew;" and Weymouth: "unless a man is born anew;" while the Twentieth Century New Testament has: "unless a man is reborn." On the other hand, Moffatt, the Riverside New Testament, and the Margin of the American Standard Version have, "from above." Goodspeed appears to combine both renderings, translating: "I tell you, no one can see the Kingdom of God unless he is born over again from above!"
"God sent not his Son ... to condemn the world; but that the world through him might be saved" (John 3:17)—The word which is translated "condemn" means literally "judge," and need not imply condemnation. So Goodspeed has: "pass judgment"; and Weymouth: "judge"; though Moffatt prefers: "pass sentence." It may be observed that the word here translated "saved" is elsewhere rendered "made whole" (cf. Luke 8:48 and other passages) by the King James translators, and "cured" by Goodspeed. So in John 3:17 we could translate: "... that the world might be healed through him."
"I told you, and ye believed not" (John 10:25)—The more important manuscripts of the original Greek read the second verb in this phrase as in the present, not in the past tense, that is, as "believe" not "believed," the implication being, as Dr. Plummer points out, that "their unbelief still continues" (Commentary on St. John, p. 220). The American Standard Version has: "I told you, and ye believe not;" and the Riverside New Testament: "I have told you and you do not believe;" though Goodspeed favors the rendering: "I have told you so, and you will not believe it."
"Son, be of good cheer; thy sins be forgiven thee" (Matt. 9:2)—The word translated "son" is more literally "child"; while a more exact rendering of the second clause would be, "Your sins are forgiven." Weymouth has: "Take courage, my child; your sins are pardoned;" Goodspeed and Moffatt render: "Courage, my son! Your sins are forgiven."
"Arise, take up thy bed" (Matt. 9:6; cf. verse 2)—The Greek term which is here translated "bed" is "kline," which could refer to what we today would describe as a "bed or couch"; though in the Greek of the early centuries it often implied no more than a light mattress, or even mat, which could be carried with very little effort; and the context suggests that it is the latter usage which most naturally expresses the Master's meaning. Compare Moffatt's rendering: "Get up, lift your pallet, and go home."
"Thou that destroyest the temple, and buildest it in three days" (Matt. 27:40)—The incident referred to is, of course, that which John records as having happened shortly after the commencement of the Master's ministry (John 2:19). It will be recalled that when Jesus had expelled the moneychangers and others from the temple court, the Jewish authorities had asked for some sign or proof of the authority which this stern act implied (John 2:18). Hearing in reply the words, "Destroy this temple, and in three days I will raise it up," they refused to consider their metaphorical significane (verse 21), interpreting the statement as a rash, and apparently to their mind, sacrilegious promise to rebuild in three days a material temple which had already been forty-six years in process of construction (verse 20). Matthew himself records that one of the reasons for Jesus' final condemnation by the Jewish authorities was found in the testimony of two false witnesses, based once more on a misinterpretation of Christ Jesus' statement on that occasion. The words of the false witnesses were these: "This fellow said, I am able to destroy the temple of God, and to build it in three days" (Matt. 26:61).
"Teach all nations, ... teaching them to observe" (Matt. 28:19f.)—In the first instance, "teach" (matheteusate) means literally "make disciples of"; while in the second, "teaching" (didaskontes) represents the regular Greek word for "teaching." Hence Goodspeed, Moffatt, and Weymouth have: "Make disciples ... and teach" (cf. Thayer: Greek Lexicon).
