Ibrani 9:11-14
Konteks9:11 But now Christ has come 1 as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation, 9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured 2 eternal redemption. 9:13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, 3 9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our 4 consciences from dead works to worship the living God.
Filipi 2:8
Konteks2:8 He humbled himself,
by becoming obedient to the point of death
– even death on a cross!
Efesus 2:1-10
Konteks2:1 And although you were 5 dead 6 in your transgressions and sins, 2:2 in which 7 you formerly lived 8 according to this world’s present path, 9 according to the ruler of the kingdom 10 of the air, the ruler of 11 the spirit 12 that is now energizing 13 the sons of disobedience, 14 2:3 among whom 15 all of us 16 also 17 formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath 18 even as the rest… 19
2:4 But God, being rich in mercy, because of his great love with which he loved us, 2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! 20 – 2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus, 2:7 to demonstrate in the coming ages 21 the surpassing wealth of his grace in kindness toward 22 us in Christ Jesus. 2:8 For by grace you are saved 23 through faith, 24 and this is not from yourselves, it is the gift of God; 2:9 it is not from 25 works, so that no one can boast. 26 2:10 For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them. 27
1 Petrus 2:22-24
Konteks2:22 He 28 committed no sin nor was deceit found in his mouth. 29 2:23 When he was maligned, he 30 did not answer back; when he suffered, he threatened 31 no retaliation, 32 but committed himself to God 33 who judges justly. 2:24 He 34 himself bore our sins 35 in his body on the tree, that we may cease from sinning 36 and live for righteousness. By his 37 wounds 38 you were healed. 39
[9:11] 1 tn Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12. The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.
[9:12] 2 tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”
[9:13] 3 tn Grk “for the purifying of the flesh.” The “flesh” here is symbolic of outward or ritual purity in contrast to inner purity, that of the conscience (cf. Heb 9:9).
[9:14] 4 tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D2 0278 33 1739c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.
[2:1] 5 tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.
[2:1] 6 sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.
[2:2] 7 sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.
[2:2] sn The Greek verb translated lived (περιπατέω, peripatew) in the NT letters refers to the conduct of one’s life, not to physical walking.
[2:2] 9 tn Or possibly “Aeon.”
[2:2] sn The word translated present path is the same as that which has been translated [this] age in 1:21 (αἰών, aiwn).
[2:2] 10 tn Grk “domain, [place of] authority.”
[2:2] 11 tn Grk “of” (but see the note on the word “spirit” later in this verse).
[2:2] 12 sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).
[2:2] 14 sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.
[2:3] 15 sn Among whom. The relative pronoun phrase that begins v. 3 is identical, except for gender, to the one that begins v. 2 (ἐν αἵς [en Jais], ἐν οἵς [en Jois]). By the structure, the author is building an argument for our hopeless condition: We lived in sin and we lived among sinful people. Our doom looked to be sealed as well in v. 2: Both the external environment (kingdom of the air) and our internal motivation and attitude (the spirit that is now energizing) were under the devil’s thumb (cf. 2 Cor 4:4).
[2:3] 18 sn Children of wrath is a Semitic idiom which may mean either “people characterized by wrath” or “people destined for wrath.”
[2:3] 19 sn Eph 2:1-3. The translation of vv. 1-3 is very literal, even to the point of retaining the awkward syntax of the original. See note on the word dead in 2:1.
[2:5] 20 tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).
[2:7] 21 tn Or possibly “to the Aeons who are about to come.”
[2:8] 23 tn See note on the same expression in v. 5.
[2:8] 24 tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.
[2:9] 25 tn Or “not as a result of.”
[2:9] 26 tn Grk “lest anyone should boast.”
[2:10] 27 tn Grk “so that we might walk in them” (or “by them”).
[2:10] sn So that we may do them. Before the devil began to control our walk in sin and among sinful people, God had already planned good works for us to do.
[2:22] 28 tn Grk “who,” referring to Christ and applying the quotations from Isa 53 to him. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:22] 29 sn A quotation from Isa 53:9.
[2:23] 30 tn Grk “who being maligned,” continuing the reference to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:23] 31 tn Grk “he did not threaten, but.”
[2:23] 32 sn An allusion to Isa 53:7.
[2:23] 33 tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.
[2:24] 34 tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:24] 35 sn A quotation from Isa 53:4, 12.
[2:24] 36 tn The verb ἀπογίνομαι (apoginomai) occurs only here in the NT. It can have a literal meaning (“to die”; L&N 74.27) and a figurative meaning (“to cease”; L&N 68.40). Because it is opposite the verb ζάω (zaw, “to live”), many argue that the meaning of the verb here must be “die” (so BDAG 108 s.v.), but even so literal death would not be in view. “In place of ἀποθνῃσκιεν, the common verb for ‘die,’ ἀπογινεθαι serves Peter as a euphemism, with the meaning ‘to be away’ or ‘to depart’” (J. R. Michaels, 1 Peter [WBC 49], 148). It is a metaphorical way to refer to the decisive separation from sin Jesus accomplished for believers through his death; the result is that believers “may cease from sinning.”
[2:24] 37 tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
