Yehezkiel 2:1-10
Konteks2:1 He said to me, “Son of man, 1 stand on your feet and I will speak with you.” 2:2 As he spoke to me, 2 a wind 3 came into me and stood me on my feet, and I heard the one speaking to me.
2:3 He said to me, “Son of man, I am sending you to the house 4 of Israel, to rebellious nations 5 who have rebelled against me; both they and their fathers have revolted 6 against me to this very day. 2:4 The people 7 to whom I am sending you are obstinate and hard-hearted, 8 and you must say to them, ‘This is what the sovereign Lord says.’ 9 2:5 And as for them, 10 whether they listen 11 or not – for they are a rebellious 12 house 13 – they will know that a prophet has been among them. 2:6 But you, son of man, do not fear them, and do not fear their words – even though briers 14 and thorns 15 surround you and you live among scorpions – do not fear their words and do not be terrified of the looks they give you, 16 for they are a rebellious house! 2:7 You must speak my words to them whether they listen or not, for they are rebellious. 2:8 As for you, son of man, listen to what I am saying to you: Do not rebel like that rebellious house! Open your mouth and eat what I am giving you.”
2:9 Then I looked and realized a hand was stretched out to me, and in it was a written scroll. 2:10 He unrolled it before me, and it had writing on the front 17 and back; 18 written on it were laments, mourning, and woe.
Yakobus 1:1-27
Konteks1:1 From James, 19 a slave 20 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 21 Greetings!
1:2 My brothers and sisters, 22 consider it nothing but joy 23 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 24 unstable in all his ways.
1:9 Now the believer 25 of humble means 26 should take pride 27 in his high position. 28 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 29 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 30 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 31 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 32 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 33 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 34 1:17 All generous giving and every perfect gift 35 is from above, coming down 36 from the Father of lights, with whom there is no variation or the slightest hint of change. 37 1:18 By his sovereign plan he gave us birth 38 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 39 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 40 anger does not accomplish God’s righteousness. 41 1:21 So put away all filth and evil excess and humbly 42 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 43 who gazes at his own face 44 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 45 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 46 and does not become a forgetful listener but one who lives it out – he 47 will be blessed in what he does. 48 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 49 God the Father 50 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
1 Petrus 3:1-22
Konteks3:1 In the same way, wives, be subject to your own husbands. Then, 51 even if some are disobedient to the word, they will be won over without a word by the way you live, 52 3:2 when they see your pure and reverent conduct. 53 3:3 Let your 54 beauty 55 not be external – the braiding of hair and wearing of gold jewelry 56 or fine clothes – 3:4 but the inner person 57 of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight. 3:5 For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands, 3:6 like Sarah who obeyed 58 Abraham, calling him lord. You become her children 59 when you do what is good and have no fear in doing so. 60 3:7 Husbands, in the same way, treat your wives with consideration as the weaker partners 61 and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers. 62
3:8 Finally, all of you be harmonious, 63 sympathetic, affectionate, compassionate, and humble. 3:9 Do not return evil for evil or insult for insult, but instead bless 64 others 65 because you were called to inherit a blessing. 3:10 For
the one who wants to love life and see good days must keep 66 his tongue from evil and his lips from uttering deceit.
3:11 And he must turn away from evil and do good;
he must seek peace and pursue it.
3:12 For the eyes of the Lord are 67 upon the righteous and his ears are open to their prayer.
But the Lord’s face is against those who do evil. 68
3:13 For 69 who is going to harm you if you are devoted to what is good? 3:14 But in fact, if you happen to suffer 70 for doing what is right, 71 you are blessed. But do not be terrified of them 72 or be shaken. 73 3:15 But set Christ 74 apart 75 as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. 76 3:16 Yet do it with courtesy and respect, 77 keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. 78 3:17 For it is better to suffer for doing good, if God wills it, 79 than for doing evil.
3:18 80 Because Christ also suffered 81 once for sins,
the just for the unjust, 82
to bring you to God,
by being put to death in the flesh
but 83 by being made alive in the spirit. 84
3:19 In it 85 he went and preached to the spirits in prison, 86
3:20 after they were disobedient long ago 87 when God patiently waited 88 in the days of Noah as an ark was being constructed. In the ark 89 a few, that is eight souls, were delivered through water. 3:21 And this prefigured baptism, which now saves you 90 – not the washing off of physical dirt 91 but the pledge 92 of a good conscience to God – through the resurrection of Jesus Christ, 3:22 who went into heaven and is at the right hand of God 93 with angels and authorities and powers subject to him. 94
[2:1] 1 sn The phrase son of man occurs ninety-three times in the book of Ezekiel. It simply means “human one,” and distinguishes the prophet from the nonhuman beings that are present in the world of his vision.
[2:2] 2 tc The phrase “as he spoke to me” is absent from the LXX.
[2:2] 3 tn Or “spirit.” NIV has “the Spirit,” but the absence of the article in the Hebrew text makes this unlikely. Elsewhere in Ezekiel the Lord’s Spirit is referred to as “the Spirit of the Lord” (11:5; 37:1), “the Spirit of God” (11:24), or “my (that is, the Lord’s) Spirit” (36:27; 37:14; 39:29). Some identify the “spirit” of 2:2 as the spirit that energized the living beings, however, that “spirit” is called “the spirit” (1:12, 20) or “the spirit of the living beings” (1:20-21; 10:17). Still others see the term as referring to an impersonal “spirit” of strength or courage, that is, the term may also be understood as a disposition or attitude. The Hebrew word often refers to a wind in Ezekiel (1:4; 5:10, 12; 12:4; 13:11, 13; 17:10, 21; 19:12; 27:26; 37:9). In 37:5-10 a “breath” originates in the “four winds” and is associated with the Lord’s life-giving breath (see v. 14). This breath enters into the dry bones and gives them life. In a similar fashion the breath of 2:2 (see also 3:24) energizes paralyzed Ezekiel. Breath and wind are related. On the one hand it is a more normal picture to think of breath rather than wind entering someone, but since wind represents an external force it seems more likely for wind rather than breath to stand someone up (unless we should understand it as a disposition). It may be that one should envision the breath of the speaker moving like a wind to revive Ezekiel, helping him to regain his breath and invigorating him to stand. A wind also transports the prophet from one place to another (3:12, 14; 8:3; 11:1, 24; 43:5).
[2:3] 4 tc The Hebrew reads “sons of,” while the LXX reads “house,” implying the more common phrase in Ezekiel. Either could be abbreviated with the first letter ב (bet). In preparation for the characterization “house of rebellion,” in vv. 5, 6, and 8, “house” is preferred (L. C. Allen, Ezekiel [WBC], 1:10 and W. Zimmerli, Ezekiel [Hermeneia], 2:564-65).
[2:3] 5 tc Heb “to the rebellious nations.” The phrase “to the rebellious nations” is omitted in the LXX. Elsewhere in Ezekiel the singular word “nation” is used for Israel (36:13-15; 37:22). Here “nations” may have the meaning of “tribes” or refer to the two nations of Israel and Judah.
[2:3] 6 tc This word is omitted from the LXX.
[2:3] tn The Hebrew term used here is the strongest word available for expressing a covenant violation. The word is used in the diplomatic arena to express a treaty violation (2 Kgs 1:1; 3:5, 7).
[2:4] 7 tn Heb “sons.” The word choice may reflect treaty idiom, where the relationship between an overlord and his subjects can be described as that of father and son.
[2:4] 8 tc Heb “stern of face and hard of heart.” The phrases “stern of face” and “hard of heart” are lacking in the LXX.
[2:4] 9 tn The phrase “thus says [the
[2:5] 10 tn Heb “they”; the phrase “And as for them” has been used in the translation for clarity.
[2:5] 11 tn The Hebrew word implies obedience rather than mere hearing or paying attention.
[2:5] 12 tn This Hebrew adjective is also used to describe the Israelites in Num 17:25 and Isa 30:9.
[2:5] 13 sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).
[2:6] 14 tn The Hebrew term occurs only here in the OT.
[2:6] 15 tn The Hebrew term is found elsewhere in the OT only in Ezek 28:24.
[2:6] sn Here thorns may be a figure for hostility (Ezek 28:24; Mic 7:4).
[2:6] 16 tn Heb “of their faces.”
[2:10] 17 tn Heb “on the face.”
[2:10] 18 sn Written on the front and back. While it was common for papyrus scrolls to have writing on both sides the same was not true for leather scrolls.
[1:1] 19 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 20 tn Traditionally, “servant” or “bondservant.” 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.). 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] 21 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 22 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). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 23 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 24 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 25 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 26 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 27 tn Grk “let him boast.”
[1:9] 28 tn Grk “his height,” “his exaltation.”
[1:10] 29 tn Grk “a flower of grass.”
[1:11] 30 tn Or “perishes,” “is destroyed.”
[1:12] 31 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 32 tc Most
[1:13] 33 tn Or “God must not be tested by evil people.”
[1:16] 34 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 35 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 36 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 37 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 38 tn Grk “Having willed, he gave us birth.”
[1:19] 39 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 40 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 41 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 42 tn Or “with meekness.”
[1:23] 43 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 44 tn Grk “the face of his beginning [or origin].”
[1:24] 45 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 48 tn Grk “in his doing.”
[1:27] 49 tn Or “in the sight of”; Grk “with.”
[1:27] 50 tn Grk “the God and Father.”
[3:1] 51 tn Grk “that…they may be won over,” showing the purpose of “being subject” (vs. 1b). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:1] 52 tn Grk “by the wives’ behavior.”
[3:2] 53 tn Grk “behavior,” the same word translated “the way you live” in vs. 1.
[3:3] 54 tn Grk “whose,” referring to the wives.
[3:3] 56 tn The word “jewelry” is not in the Greek text, but has been supplied to indicate that gold ornaments or jewelry is intended; otherwise the reader might assume wearing gold-colored clothing was forbidden.
[3:4] 57 tn Grk “the hidden man.” KJV’s “the hidden man of the heart,” referring to a wife, could be seriously misunderstood by the modern English reader.
[3:6] 58 tn Grk “as Sarah obeyed.”
[3:6] 59 tn Grk “whose children you become.”
[3:6] 60 tn Grk “doing good and not fearing any intimidation.”
[3:7] 61 tn Grk “living together according to knowledge, as to the weaker, female vessel.” The primary verbs of vs. 7 are participles (“living together…showing honor”) but they continue the sense of command from the previous paragraphs.
[3:7] 62 tn Grk “so that your prayers may not be hindered.” Because of the length and complexity of the Greek, this clause was translated as a separate sentence.
[3:8] 63 tn There is no main verb in this verse (Grk “Finally, all [ ] harmonious”), but it continues the sense of command from the previous paragraphs.
[3:9] 64 tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.
[3:9] 65 tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.
[3:12] 67 tn The verbs are implied but not expressed in this verse: “the Lord’s eyes [ ] on the righteous and his ears [ ] to their prayer, but his face [ ] against those who do evil.”
[3:12] 68 sn Verses 10-12 are a quotation from Ps 34:12-16.
[3:13] 69 tn Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.
[3:14] 70 sn The Greek construction here implies that such suffering was not the norm, even though it could happen, and in fact may well have happened to some of the readers (cf. 4:4, 12-19).
[3:14] 71 tn Grk “because of righteousness.”
[3:14] 72 tn Grk “do not fear their fear,” referring to those who cause their suffering. The phrase “their fear” may mean “what they fear” (subjective genitive), but in a situation of persecution it more likely means “fear of them” (objective genitive).
[3:14] 73 sn A quotation from Isa 8:12.
[3:15] 74 tc Most later
[3:15] 75 tn Or “sanctify Christ as Lord.”
[3:15] 76 tn Grk “the hope in you.”
[3:16] 77 tn Grk “but with courtesy and respect,” continuing the command of v. 15. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:16] 78 tn Grk “when you are spoken against.”
[3:17] 79 tn Grk “if the will of God should will it.” As in 3:14 the Greek construction here implies that suffering for doing good was not what God normally willed, even though it could happen, and in fact may have happened to some of the readers (cf. 4:4, 12-19).
[3:18] 80 sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[3:18] 81 tc The variants here are legion (B. M. Metzger produces eight variants in a nice layout of the evidence [TCGNT 622]). Most of these variants involve pronouns, prepositions, or word order changes, but the major problem involves whether Christ “suffered” (ἔπαθεν, epaqen) or “died” (ἀπέθανεν, apeqanen). The witnesses that read ἀπέθανεν are Ì72 א A Cvid Ψ 0285 33 614 630 945 1241 1505 1739; the witnesses that read ἔπαθεν are B L P 81 Ï. Although the external evidence slightly favors ἀπέθανεν, such may be a secondary reading. Intrinsically, ἔπαθεν both fits the context better, especially the verbal link between v. 17 and v. 18 (note in particular the introductory causal ὅτι [{oti, “because”] and the emphatic καί [kai, “also”]), and fits the author’s style (1 Peter never uses ἀποθνῄσκω [apoqnhskw], but uses πάσχω [pascw] 11 other times, more than any other NT book). However, scribes would most likely realize this, and might conform the verb in v. 18 to the author’s typical usage. It may be argued, however, that scribes tended to alter the text in light of more common NT idioms, and did not have as much sensitivity to the literary features in the immediate context. In this instance, it may not be insignificant that the NT collocates ἀποθνῄσκω with ἁμαρτία (Jamartia, “sin”) seven other times, though only once (1 Cor 15:3) with a meaning similar to what would be demanded here, but collocates πάσχω with ἁμαρτία in only one other place, 1 Pet 4:1, where the meaning also detours from what is seen here. All in all, a decision is difficult, but ἔπαθεν is to be preferred slightly.
[3:18] 82 sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.
[3:18] 83 tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
[3:18] 84 sn Put to death in the flesh…made alive in the spirit. The contrast of flesh and spirit is not between two parts of Christ’s person (material versus immaterial) but between two broader modes of existence: the realm of unregenerate earthly life versus eternal heavenly life. The reference may not be to the Holy Spirit directly, but indirectly, since the Spirit permeates and characterizes the spiritual mode of existence. However, ExSyn 343 (n. 76) states “It is often objected that the Holy Spirit cannot be in view because the two datives of v 18 (σαρκί, πνεύματι [sarki, pneumati]) would then have a different syntactical force (sphere, means). But if 1 Pet 3:18 is a hymnic or liturgical fragment, this can be no objection because of ‘poetic license’: poetry is replete with examples of grammatical and lexical license, not the least of which is the use of the same morpho-syntactic categories, in parallel lines, with entirely different senses (note, e.g., the dat. expressions in 1 Tim 3:16).”
[3:19] 85 tn Grk “in which.” ExSyn 343 notes: “The antecedent of the RP [relative pronoun] is by no means certain. Some take it to refer to πνεύματι immediately preceding, the meaning of which might be either the Holy Spirit or the spiritual state. Others see the phrase as causal (‘for which reason,’ ‘because of this’), referring back to the entire clause, while still other scholars read the phrase as temporal (if so, it could be with or without an antecedent: ‘on which occasion’ or ‘meanwhile’). None of these options is excluded by syntax. It may be significant, however, that every other time ἐν ᾧ is used in 1 Peter it bears an adverbial/conjunctive force (cf. 1:6; 2:12; 3:16 [here, temporal]; 4:4).” Also, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:19] 86 sn And preached to the spirits in prison. The meaning of this preaching and the spirits to whom he preached are much debated. It is commonly understood to be: (1) Christ’s announcement of his victory over evil to the fallen angels who await judgment for their role in leading the Noahic generation into sin; this proclamation occurred sometime between Christ’s death and ascension; or (2) Christ’s preaching of repentance through Noah to the unrighteous humans, now dead and confined in hell, who lived in the days of Noah. The latter is preferred because of the temporal indications in v. 20a and the wider argument of the book. These verses encourage Christians to stand for righteousness and try to influence their contemporaries for the gospel in spite of the suffering that may come to them. All who identify with them and their Savior will be saved from the coming judgment, just as in Noah’s day.
[3:20] 87 tn This reflects a Greek participle, literally “having been disobedient formerly,” that refers to the “spirits” in v. 19. Many translations take this as adjectival describing the spirits (“who had once been disobedient”; cf. NASB, NIV, NKJV, NLT, NRSV, TEV), but the grammatical construction strongly favors an adverbial interpretation describing the time of the preaching, as reflected above.
[3:20] 88 tn Grk “the patience of God waited.”
[3:20] 89 tn Grk “in which,” referring to the ark; the referent (the ark) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:21] 90 tn Grk “which also, [as] an antitype, now saves you, [that is] baptism.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:21] 91 tn Grk “the removal of the dirt of the flesh,” where flesh refers to the physical make-up of the body with no moral connotations.
[3:21] 92 tn Or “response”; “answer.”
[3:22] 93 tn Grk “who is at the right hand…having gone into heaven.”
