Matius 11:25-27

Jesus’ Invitation

11:25 At that time Jesus said, ¹  “I praise ²  you, Father, Lord ³  of heaven and earth, because ⁴  you have hidden these things from the wise ⁵  and intelligent, and revealed them to little children. 11:26 Yes, Father, for this was your gracious will. ⁶  11:27 All things have been handed over to me by my Father. ⁷  No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son decides ⁸  to reveal him.

Matius 28:19

28:19 Therefore go ⁹  and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, ¹⁰ 

Lukas 10:22

10:22 All things have been given to me by my Father. ¹¹  No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides ¹²  to reveal him.”

Yohanes 3:35

3:35 The Father loves the Son and has placed all things under his authority. ¹³ 

Yohanes 5:21-23

5:21 For just as the Father raises the dead and gives them life, ¹⁴  so also the Son gives life to whomever he wishes. ¹⁵  5:22 Furthermore, the Father does not judge ¹⁶  anyone, but has assigned ¹⁷  all judgment to the Son, 5:23 so that all people ¹⁸  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

Yohanes 5:26

5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself,

Yohanes 5:36-37

5:36 “But I have a testimony greater than that from John. For the deeds ¹⁹  that the Father has assigned me to complete – the deeds ²⁰  I am now doing – testify about me that the Father has sent me. 5:37 And the Father who sent me has himself testified about me. You people ²¹  have never heard his voice nor seen his form at any time, ²² 

Yohanes 6:27

6:27 Do not work for the food that disappears, ²³  but for the food that remains to eternal life – the food ²⁴  which the Son of Man will give to you. For God the Father has put his seal of approval on him.” ²⁵ 

Yohanes 6:37

6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. ²⁶ 

Yohanes 6:39

6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ²⁷  at the last day.

Yohanes 10:15

10:15 just as the Father knows me and I know the Father – and I lay down my life ²⁸  for ²⁹  the sheep.

Yohanes 10:36

10:36 do you say about the one whom the Father set apart ³⁰  and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?

Yohanes 13:1-3

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ³¹  had come to depart ³²  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ³³  13:2 The evening meal ³⁴  was in progress, and the devil had already put into the heart ³⁵  of Judas Iscariot, Simon’s son, that he should betray ³⁶  Jesus. ³⁷  13:3 Because Jesus ³⁸  knew that the Father had handed all things over to him, ³⁹  and that he had come from God and was going back to God,

Yohanes 14:6

14:6 Jesus replied, ⁴⁰  “I am the way, and the truth, and the life. ⁴¹  No one comes to the Father except through me.

Yohanes 14:8-9

14:8 Philip said, ⁴²  “Lord, show us the Father, and we will be content.” ⁴³  14:9 Jesus replied, ⁴⁴  “Have I been with you for so long, and you have not known ⁴⁵  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?

Yohanes 14:11

14:11 Believe me that I am in the Father, and the Father is in me, but if you do not believe me, ⁴⁶  believe because of the miraculous deeds ⁴⁷  themselves.

Yohanes 17:21

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ⁴⁸  that they will be in us, so that the world will believe that you sent me.

Yohanes 20:17

20:17 Jesus replied, ⁴⁹  “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

Roma 15:6

15:6 so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

Roma 15:2

15:2 Let each of us please his neighbor for his good to build him up.

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁵⁰  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Kolose 1:1-2

Salutation

1:1 From Paul, ⁵¹  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ⁵²  brothers and sisters ⁵³  in Christ, at Colossae. Grace and peace to you ⁵⁴  from God our Father! ⁵⁵ 

Yohanes 1:3

1:3 All things were created ⁵⁶  by him, and apart from him not one thing was created ⁵⁷  that has been created. ⁵⁸ 

Yudas 1:1

Salutation

1:1 From Jude, ⁵⁹  a slave ⁶⁰  of Jesus Christ and brother of James, ⁶¹  to those who are called, wrapped in the love of ⁶²  God the Father and kept for ⁶³  Jesus Christ.

[11:25]  ¹ tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:25]  ² tn Or “thank.”

[11:25]  ³ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[11:25]  ⁴ tn Or “that.”

[11:25]  ⁵ sn See 1 Cor 1:26-31.

[11:26]  ⁶ tn Grk “for (to do) thus was well-pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.b.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[11:27]  ⁷ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[11:27]  ⁸ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[28:19]  ⁹ tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.

[28:19]  ¹⁰ tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.

[10:22]  ¹¹ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[10:22]  ¹² tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[3:35]  ¹³ tn Grk “has given all things into his hand” (an idiom).

[5:21]  ¹⁴ tn Grk “and makes them live.”

[5:21]  ¹⁵ tn Grk “the Son makes whomever he wants to live.”

[5:22]  ¹⁶ tn Or “condemn.”

[5:22]  ¹⁷ tn Or “given,” or “handed over.”

[5:23]  ¹⁸ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[5:36]  ¹⁹ tn Or “works.”

[5:36]  ²⁰ tn Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the previous clause.

[5:37]  ²¹ tn The word “people” is not in the Greek text, but is supplied to clarify that the following verbs (“heard,” “seen,” “have residing,” “do not believe”) are second person plural.

[5:37]  ²² sn You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer – their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century a.d. the giving of the law at Sinai was being celebrated.

[6:27]  ²³ tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).

[6:27]  sn Do not work for the food that disappears. Note the wordplay on “work” here. This does not imply “working” for salvation, since the “work” is later explained (in John 6:29) as “to believe in the one whom he (the Father) sent.”

[6:27]  ²⁴ tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.

[6:27]  ²⁵ tn Grk “on this one.”

[6:37]  ²⁶ tn Or “drive away”; Grk “cast out.”

[6:39]  ²⁷ tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[10:15]  ²⁸ tn Or “I die willingly.”

[10:15]  ²⁹ tn Or “on behalf of” or “for the sake of.”

[10:36]  ³⁰ tn Or “dedicated.”

[13:1]  ³¹ tn Grk “his hour.”

[13:1]  ³² tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ³³ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).

[13:1]  sn The full extent of Jesus’ love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16).

[13:2]  ³⁴ tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”

[13:2]  ³⁵ sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.

[13:2]  ³⁶ tn Or “that he should hand over.”

[13:2]  ³⁷ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[13:3]  ³⁸ tn Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.

[13:3]  ³⁹ tn Grk “had given all things into his hands.”

[14:6]  ⁴⁰ tn Grk “Jesus said to him.”

[14:6]  ⁴¹ tn Or “I am the way, even the truth and the life.”

[14:8]  ⁴² tn Grk “said to him.”

[14:8]  ⁴³ tn Or “and that is enough for us.”

[14:9]  ⁴⁴ tn Grk “Jesus said to him.”

[14:9]  ⁴⁵ tn Or “recognized.”

[14:11]  ⁴⁶ tn The phrase “but if you do not believe me” contains an ellipsis; the Greek text reads Grk “but if not.” The ellipsis has been filled out (“but if [you do] not [believe me]…”) for the benefit of the modern English reader.

[14:11]  ⁴⁷ tn Grk “because of the works.”

[14:11]  sn In the context of a proof or basis for belief, Jesus is referring to the miraculous deeds (signs) he has performed in the presence of the disciples.

[17:21]  ⁴⁸ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[20:17]  ⁴⁹ tn Grk “Jesus said to her.”

[1:3]  ⁵⁰ 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]  ⁵¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ⁵² tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁵³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁵⁴ tn Or “Grace to you and peace.”

[1:2]  ⁵⁵ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:3]  ⁵⁶ tn Or “made”; Grk “came into existence.”

[1:3]  ⁵⁷ tn Or “made”; Grk “nothing came into existence.”

[1:3]  ⁵⁸ tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest mss have no punctuation (Ì^66,75* א* A B Δ al). Many of the later mss which do have punctuation place it before the phrase, thus putting it with v. 4 (Ì^75c C D L W^s 050* pc). NA²⁵ placed the phrase in v. 3; NA²⁶ moved the words to the beginning of v. 4. In a detailed article K. Aland defended the change (“Eine Untersuchung zu Johannes 1, 3-4. Über die Bedeutung eines Punktes,” ZNW 59 [1968]: 174-209). He sought to prove that the attribution of ὃ γέγονεν (}o gegonen) to v. 3 began to be carried out in the 4th century in the Greek church. This came out of the Arian controversy, and was intended as a safeguard for doctrine. The change was unknown in the West. Aland is probably correct in affirming that the phrase was attached to v. 4 by the Gnostics and the Eastern Church; only when the Arians began to use the phrase was it attached to v. 3. But this does not rule out the possibility that, by moving the words from v. 4 to v. 3, one is restoring the original reading. Understanding the words as part of v. 3 is natural and adds to the emphasis which is built up there, while it also gives a terse, forceful statement in v. 4. On the other hand, taking the phrase ὃ γέγονεν with v. 4 gives a complicated expression: C. K. Barrett says that both ways of understanding v. 4 with ὃ γέγονεν included “are almost impossibly clumsy” (St. John, 157): “That which came into being – in it the Word was life”; “That which came into being – in the Word was its life.” The following stylistic points should be noted in the solution of this problem: (1) John frequently starts sentences with ἐν (en); (2) he repeats frequently (“nothing was created that has been created”); (3) 5:26 and 6:53 both give a sense similar to v. 4 if it is understood without the phrase; (4) it makes far better Johannine sense to say that in the Word was life than to say that the created universe (what was made, ὃ γέγονεν) was life in him. In conclusion, the phrase is best taken with v. 3. Schnackenburg, Barrett, Carson, Haenchen, Morris, KJV, and NIV concur (against Brown, Beasley-Murray, and NEB). The arguments of R. Schnackenburg, St. John, 1:239-40, are particularly persuasive.

[1:3]  tn Or “made”; Grk “that has come into existence.”

[1:1]  ⁵⁹ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁶⁰ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁶¹ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ⁶² tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ⁶³ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.