Amsal 8:27-29

8:27 When he established the heavens, I was there;

when he marked out the horizon ¹  over the face of the deep,

8:28 when he established the clouds above,

when the fountains of the deep grew strong, ² 

8:29 when he gave the sea his decree

that the waters should not pass over his command, ³ 

when he marked out the foundations of the earth,

Mazmur 104:24

104:24 How many living things you have made, O Lord! ⁴ 

You have exhibited great skill in making all of them; ⁵ 

the earth is full of the living things you have made.

Mazmur 136:5

136:5 to the one who used wisdom to make the heavens,

for his loyal love endures,

Yeremia 10:12

10:12 The Lord is the one who ⁶  by his power made the earth.

He is the one who by his wisdom established the world.

And by his understanding he spread out the skies.

Yeremia 51:15

51:15 He is the one who ⁷  by his power made the earth.

He is the one who by his wisdom fixed the world in place,

by his understanding he spread out the heavens.

Yohanes 1:3

1:3 All things were created ⁸  by him, and apart from him not one thing was created ⁹  that has been created. ¹⁰ 

[8:27]  ¹ sn The infinitive construct בְּחוּקוֹ (bÿkhuqo, “to cut; to engrave; to mark”) and the noun חוּג (khug, “horizon; circle”) form a paronomasia in the line.

[8:28]  ² tn To form a better parallel some commentators read this infinitive בַּעֲזוֹז (ba’azoz), “when [they] grew strong,” as a Piel causative, “when he made firm, fixed fast” (cf. NIV “fixed securely”; NLT “established”). But the following verse (“should not pass over”) implies the meaning “grew strong” here.

[8:29]  ³ tn Heb “his mouth.”

[104:24]  ⁴ tn Heb “How many [are] your works, O Lord.” In this case the Lord’s “works” are the creatures he has made, as the preceding and following contexts make clear.

[104:24]  ⁵ tn Heb “all of them with wisdom you have made.”

[10:12]  ⁶ tn The words “The Lord is” are not in the text. They are implicit from the context. They are supplied in the translation here because of the possible confusion of who the subject is due to the parenthetical address to the people of Israel in v. 11. The first two verbs are participles and should not merely be translated as the narrative past. They are predicate nominatives of an implied copula intending to contrast the Lord as the one who made the earth with the idols which did not.

[51:15]  ⁷ tn The participle here is intended to be connected with “Lord who rules over all” in the preceding verse. The passage is functioning to underline the Lord’s power to carry out what he has sworn in contrast to the impotence of their idols who will be put to shame and be dismayed (50:2).

[1:3]  ⁸ tn Or “made”; Grk “came into existence.”

[1:3]  ⁹ tn Or “made”; Grk “nothing came into existence.”

[1:3]  ¹⁰ 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.”