Yesaya 64:8
Konteks64:8 Yet, 1 Lord, you are our father.
We are the clay, and you are our potter;
we are all the product of your labor. 2
Yesaya 44:24
Konteks44:24 This is what the Lord, your protector, 3 says,
the one who formed you in the womb:
“I am the Lord, who made everything,
who alone stretched out the sky,
who fashioned the earth all by myself, 4
Yohanes 1:3
Konteks1:3 All things were created 5 by him, and apart from him not one thing was created 6 that has been created. 7
Kolose 1:15-17
Konteks1:15 8 He is the image of the invisible God, the firstborn 9 over all creation, 10
1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, 11 whether principalities or powers – all things were created through him and for him.
1:17 He himself is before all things and all things are held together 12 in him.
Ayub 33:4
Konteks33:4 The Spirit of God has made me,
and the breath of the Almighty gives me life. 13
Ayub 26:13
Konteks26:13 By his breath 14 the skies became fair;
his hand pierced the fleeing serpent. 15
[64:8] 1 tn On the force of וְעַתָּה (vÿ’attah) here, see HALOT 902 s.v. עַתָּה.
[64:8] 2 tn Heb “the work of your hand.”
[44:24] 3 tn Heb “your redeemer.” See the note at 41:14.
[44:24] 4 tn The consonantal text (Kethib) has “Who [was] with me?” The marginal reading (Qere) is “from with me,” i.e., “by myself.” See BDB 87 s.v. II אֵת 4.c.
[1:3] 5 tn Or “made”; Grk “came into existence.”
[1:3] 6 tn Or “made”; Grk “nothing came into existence.”
[1:3] 7 tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest
[1:3] tn Or “made”; Grk “that has come into existence.”
[1:15] 8 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.
[1:15] 9 tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).
[1:15] 10 tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.
[1:16] 11 tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.
[1:17] 12 tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.
[33:4] 13 tc Some commentators want to put this verse after v. 6, while others omit the verse entirely. Elihu is claiming here that he is inspired by God.
[33:4] tn The verb תְּחַיֵּנִי (tÿkhayyeni) is the Piel imperfect of the verb “to live.” It can mean “gives me life,” but it can also me “quickens me, enlivens me.”
[26:13] 14 tn Or “wind”; or perhaps “Spirit.” The same Hebrew word, רוּחַ (ruakh), may be translated as “wind,” “breath,” or “spirit/Spirit” depending on the context.
[26:13] 15 sn Here too is a reference to pagan views indirectly. The fleeing serpent was a designation for Leviathan, whom the book will simply describe as an animal, but the pagans thought to be a monster of the deep. God’s power over nature is associated with defeat of pagan gods (see further W. F. Albright, Yahweh and the Gods of Canaan; idem, BASOR 53 [1941]: 39).