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  • PARALLEL BIBLE - John 3:36


    CHAPTERS: John 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36

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    King James Bible - John 3:36

    He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.

    World English Bible

    One who believes in the Son has eternal
    life, but one who disobeys the Son won't see life, but the wrath of God remains on him."

    Douay-Rheims - John 3:36

    He that believeth in the Son, hath
    life everlasting; but he that believeth not the Son, shall not see life; but the wrath of God abideth on him.

    Webster's Bible Translation

    He that believeth on the Son, hath everlasting
    life: and he that believeth not the Son, shall not see life; but the wrath of God abideth on him.

    Greek Textus Receptus


    ο
    3588 T-NSM πιστευων 4100 5723 V-PAP-NSM εις 1519 PREP τον 3588 T-ASM υιον 5207 N-ASM εχει 2192 5719 V-PAI-3S ζωην 2222 N-ASF αιωνιον 166 A-ASF ο 3588 T-NSM δε 1161 CONJ απειθων 544 5723 V-PAP-NSM τω 3588 T-DSM υιω 5207 N-DSM ουκ 3756 PRT-N οψεται 3700 5695 V-FDI-3S ζωην 2222 N-ASF αλλ 235 CONJ η 3588 T-NSF οργη 3709 N-NSF του 3588 T-GSM θεου 2316 N-GSM μενει 3306 5719 V-PAI-3S επ 1909 PREP αυτον 846 P-ASM

    Treasury of Scriptural Knowledge

    VERSE (36) -
    :15,16; 1:12; 5:24; 6:47-54; 10:28 Hab 2:4 Ro 1:17; 8:1 1Jo 3:14,15

    SEV Biblia, Chapter 3:36

    El que cree en el Hijo, tiene vida eterna; mas el que al Hijo es incrdulo, no ver la vida, sino que la ira de Dios permanece sobre l.

    Clarke's Bible Commentary - John 3:36

    Verse 36. Hath
    everlasting life] He has already the seed of this life in his soul, having been made a partaker of the grace and spirit of him in whom he has believed. See on chap. iii. 8.

    He that believeth not] Or, obeyeth not-apeiqwn: from a, negative, and peiqw, to persuade, or peiqomai, to obey-the want of the obedience of faith. The person who will not be persuaded, in consequence, does not believe; and, not having believed, he cannot obey.

    Shall not see life] Shall never enjoy it: there being no way to the kingdom of God, but through Christ Jesus, Acts iv. 12. And none can expect to enter into this kingdom but those who obey him; for to such only he is the author of eternal salvation, Heb. v. 9.

    But the wrath of God abideth on him] opgh, the displeasure of God. I should prefer displeasure to wrath, because the common acceptation of the latter (fury, rage) is not properly applicable here. Perhaps the original word is used in the same sense here as in Rom. ii. 5; iii. 5; xiii. 4, 5; Eph. v. 6; 1 Thess. i. 10; v. 9; where it evidently means punishment, which is the effect of irritated justice. Taken in this sense, we may consider the phrase as a Hebraism: punishment of God, i.e. the most heavy and awful of all punishments; such as sin deserves, and such as it becomes Divine justice to inflict. And this abideth on him-endures as long as his unbelief and disobedience remain! And how shall these be removed in a hell of fire! Reader! pray God that thou mayest never know what this continuing punishment means! THERE are many very important topics brought forward in this chapter; the principal of which have been already illustrated in the notes: the subject in the 29th verse is of great consequence, and requires some farther explanation.

    The friend of the bridegroom is the person called among the Jews ybw shoshabin; and paranumfov, paranymph, among the Greeks. Several matters are found in the Jewish writings relative to these, which may serve to throw light, not only on the discourse of John, but also on other passages of Scripture.

    1. There were generally two shoshabinim; one for the bride, another for the bridegroom: though in many instances we find the shoshabin of the bride only mentioned.

    2. These officers were chosen out of the most intimate and particular friends of the parties:-a brother might be shoshabin or paranymph to his brother.

    3. Though it is probable that such persons were not always found in ordinary weddings, yet they were never absent from the marriages of kings, princes, and persons of distinction.

    4. The Jews believe that this was an ordinance appointed by God; and that he himself was shoshabin to Adam. But in Bereshith Rabba it is said, that God took the cup of blessing and blessed the first pair; and that Michael and Gabriel were shoshabins to Adam.

    5. So important was this office esteemed among them, that it wag reckoned one of the indispensable works of charity: much depending on the proper discharge of it, as we shall afterwards find.

    6. Those who were engaged in this office, were excused, for the time, from some of the severer duties of religion, because they had so much to do about the new-married pair, especially during the seven days of the marriage feast.

    These shoshabinan had a threefold office to fulfill, viz. before, at, and after the marriage: of each of these in order.

    I. Before the marriage: it was the business of the shoshabin: - 1. To procure a husband for the virgin, to guard her, and to bear testimony to her corporeal and mental endowments; and it was upon this testimony of this friend that the bridegroom chose his bride.

    2. He was the internuncio between her and her spouse elect; carrying all messages from her to him, and from him to her: for before marriage young women were very strictly guarded at home with their parents or friends.

    II. At the wedding: it was the business of the shoshabin, if necessary: - 1. To vindicate the character of the bride.

    2. To sleep in an apartment contiguous to the new-married pair, to prevent the bride from receiving injury.

    3. It was his office to see that neither the bride nor bridegroom should be imposed on by each other; and therefore it was his business to examine and exhibit the tokens of the bride's purity, according to the law, Deut. xxii. 13-21. Of their office, in this case, the rabbins thus speak: Olim in Judea paranymphi perscrutati sunt locum (lectum) sponsi et sponsae-ad scrutandum et officiose observandum ea, quae sponsi illa nocte fecerint: ne scilicet alter alteri dolo damnum inferat: ne sponsus sanguinem virginitatis agnoscat, illum celet aut tollat: et ne sponsa pannum sanguine tinctum secum inferat.

    4. When they found that their friend had got a pure and chaste virgin, they exulted greatly; as their own character and the happiness of their friend, were at stake. To this the Baptist alludes, chap. iii. 29, This my joy is fulfilled.

    5. They distributed gifts to the new-married couple, which, on their marriage, were repaid either by their friend, or by his father. The same thing is done at what are called the biddings, at marriages in Wales, to the present day.

    6. They continued with the bride and bridegroom the seven days of the marriage, and contributed variously to the festivity and hilarity of the occasion.

    III. After marriage.

    1. The shoshabin was considered the patron and advocate of the wife, and in some sort her guardian, to which the apostle alludes, 2 Cor. xi. 2.

    He was generally called in to compose any differences which might happen between her and her husband, and reconcile them when they had been at variance.

    2. They appear to have had the keeping of the marriage contract, which in certain cases they tore; when they had reason to suspect infidelity on the part of the woman, by which the marriage was dissolved; and thus the suspected person was prevented from suffering capitally. Schoettgen produces a case like this from R. Bechai, in legem, fol. 114. "A king visited foreign parts, and left his queen with her maids: they raised an evil report on her, and the king purposed to put her to death. The shoshabin hearing of it, tore the matrimonial contract, that he might have it to say, the marriage is dissolved. The king, having investigated the case, found the queen innocent: she was immediately reconciled to her husband, and the shoshabin was directed to write another contract." 3. Schoettgen very modestly hazards a conjecture, that, if the husband had either abandoned or divorced his wife, the shoshabin took her, and acted to her as a brother-in-law; which is probable from the place to which he refers, Judg. xiv. 20: But Samson's wife was given to his companion, whom he had used as his friend: or, as both the Syriac and the Targum have it, she was given, hynybw shoshebeeneyah, to his paranymph; which is agreeable to the Alexandrian copy of the Septuagint, kai sunwkhsen h gunh samywn tw numfagwgw autou, ov hn etairov autou. And Samson's wife dwelt (or cohabited) with his paranymph, who had been his companion. The same reading is found in the Complutensian Polyglott.

    From the preceding particulars, collated with the speech of John in chap. iii. 29, and with the words of St. Paul, 2 Cor. xi. 2, it is plain that Christ is represented as the BRIDEGROOM: the Church, or his genuine disciples, the BRIDE: the ministers of the Gospel, the ynybw SHOSHBEENIM, whose great and important duty it is to present to the bridegroom a pure, uncontaminated virgin, i.e. a Church without spot, or wrinkle, or any such thing, Eph. v. 27, alluding evidently to the office of the paranymph, on whom the bridegroom depended to procure him, for wife, a chaste and pure virgin. Hence that saying of St. Paul, who considered himself the paranymph to Jesus Christ: I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ, 2 Cor. xi. 2.

    From all these particulars, we see that the office of the shoshabin, or paranymph, was a very important one among the Jews; and that, to it, some interesting references are made in the New Testament, the force and true meaning of which passages cannot be discerned without considering the character and office of the Jewish paranymph. See several good observations on this in Lightfoot's notes on chap. ii. 1, and Schoettgen, on chap. iii. 29.

    As the Christian Church was now to take place of the Jewish, and the latter was about to be cast off because it was polluted, John, by using the simile of the bride, bridegroom, and paranymph, or friend of the bridegroom, points out, as it were prophetically, of what kind the Christian Church must be: it must be as holy and pure as an uncontaminated virgin, because it is to be the bride or spouse of our Lord Jesus Christ: and God honours the Baptist by making him the paranymph; and indeed his whole preaching and baptism were excellently calculated to produce this great effect, as be strongly proclaimed the necessity of a total reformation of heart and manners, among all classes of the people. See the notes on Matt. iii. 8-12, and on Luke iii. 10-14. He heard the bridegroom's voice - he faithfully communicated what he had received from heaven, chap. iii. 27, and he rejoiced exceedingly to find that he had got a people prepared for the Lord. The success of John's preaching greatly contributed to the success of that of Christ and his disciples. For this purpose he was endued with power from on high, and chosen to be the paranymph of the heavenly bridegroom.


    John Gill's Bible Commentary

    Ver. 36. He that believeth on the Son , etc.] Who is a proper object of faith and trust; which, if he was not truly and properly God, he would not be: and this is to be understood not of any sort of faith, a temporary, or an historical one; but of that which is the faith of Gods elect, the gift of God, and the operation of his Spirit; by which a man sees the Son, goes unto him, ventures and relies upon him, and commits himself to him, and expects life and salvation from him; and who shall not be ashamed and confounded; for such an one hath everlasting life ; he has it in Christ his head, in whom he believes; he has a right unto it through the justifying righteousness of Christ, and a meetness for it by his grace; he has it in faith and hope; he has the beginning of it in the knowledge of Christ, and communion with him; he has some foretastes of it in his present experience; and he has the earnest and pledge of it in his heart, even the blessed Spirit, who works him up for this selfsame thing: and he that believeth not the Son ; that does not believe Christ to be the Son of God, or Jesus to be the Messiah; or rejects him as the Saviour; who lives and dies in a state of impenitence and unbelief: shall not see life ; eternal life; he shall not enter into it, and enjoy it; he shall die the second death. Very remarkable are the following words of the Jews concerning the Messiah, whom they call the latter Redeemer: whosoever believes in him shall live; but he that believes not in him shall go to the nations of the world, and they shall kill him. But the wrath of God abideth on him ; as the sentence of wrath, of condemnation, and death, and the curse of the law were pronounced upon him in Adam, as on all mankind, it continues, and will continue, and will never be reversed, but will be executed on him, he not being redeemed from it, as his final unbelief shows; and as he was by nature a child of wrath, as others, he remains such; and as the wrath of God is revealed from heaven against all unrighteousness and ungodliness of men, it comes upon the children of disobedience, and remains there; it hangs over their heads, and lights upon them, and they will be filled with a dreadful sense of it to all eternity. The Syriac and Arabic versions render it, shall abide upon him; so some copies.

    Matthew Henry Commentary

    Verses 22-36 - John was fully satisfied with the
    place and work assigned him; but Jesus came on a more important work. He also knew that Jesus woul increase in honour and influence, for of his government and peace ther would be no end, while he himself would be less followed. John kne that Jesus came from heaven as the Son of God, while he was a sinful mortal man, who could only speak about the more plain subjects of religion. The words of Jesus were the words of God; he had the Spirit not by measure, as the prophets, but in all fulness. Everlasting lif could only be had by faith in Him, and might be thus obtained; wherea all those, who believe not in the Son of God, cannot partake of salvation, but the wrath of God for ever rests upon them __________________________________________________________________


    Greek Textus Receptus


    ο
    3588 T-NSM πιστευων 4100 5723 V-PAP-NSM εις 1519 PREP τον 3588 T-ASM υιον 5207 N-ASM εχει 2192 5719 V-PAI-3S ζωην 2222 N-ASF αιωνιον 166 A-ASF ο 3588 T-NSM δε 1161 CONJ απειθων 544 5723 V-PAP-NSM τω 3588 T-DSM υιω 5207 N-DSM ουκ 3756 PRT-N οψεται 3700 5695 V-FDI-3S ζωην 2222 N-ASF αλλ 235 CONJ η 3588 T-NSF οργη 3709 N-NSF του 3588 T-GSM θεου 2316 N-GSM μενει 3306 5719 V-PAI-3S επ 1909 PREP αυτον 846 P-ASM


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36

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