1 Korintus 4:14

A Father’s Warning

4:14 I am not writing these things to shame you, but to correct you as my dear children.

1 Korintus 4:1

The Apostles’ Ministry

4:1 One ¹  should think about us this way – as servants of Christ and stewards of the mysteries of God.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ² 

Titus 1:4

1:4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

Filemon 1:10

1:10 I am appealing ³  to you concerning my child, whose spiritual father I have become ⁴  during my imprisonment, ⁵  that is, Onesimus,

Filemon 1:19

1:19 I, Paul, have written ⁶  this letter ⁷  with my own hand: ⁸  I will repay it. I could also mention that you owe ⁹  me your very self.

Yakobus 1:18

1:18 By his sovereign plan he gave us birth ¹⁰  through the message of truth, that we would be a kind of firstfruits of all he created.

Yakobus 1:1

Salutation

1:1 From James, ¹¹  a slave ¹²  of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. ¹³  Greetings!

Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ¹⁴  in Galilee. ¹⁵  Jesus’ mother ¹⁶  was there,

Yohanes 2:12

Cleansing the Temple

2:12 After this he went down to Capernaum ¹⁷  with his mother and brothers ¹⁸  and his disciples, and they stayed there a few days.

Yohanes 5:21

5:21 For just as the Father raises the dead and gives them life, ¹⁹  so also the Son gives life to whomever he wishes. ²⁰ 

[4:1]  ¹ tn Here ἄνθρωπος (anqrwpo") is both indefinite and general, “one”; “a person” (BDAG 81 s.v. 4.a.γ).

[1:2]  ² tn Grk “before eternal ages.”

[1:10]  ³ tn Or “I am encouraging…”

[1:10]  ⁴ tn Grk “my child whom I have begotten.” The adjective “spiritual” has been supplied before “father” in the translation to clarify for the modern reader that Paul did not literally father a child during his imprisonment. Paul’s point is that he was instrumental in Onesimus’ conversion while in prison.

[1:10]  ⁵ sn During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.

[1:19]  ⁶ tn Grk “I wrote” Here ἔγραψα (egraya) is functioning as an epistolary aorist. Paul puts it in the past tense because from Philemon’s perspective when he reads the letter it will, of course, already have been written.

[1:19]  ⁷ tn The phrase “this letter” does not appear in the Greek text, but is supplied in the English translation to clarify the meaning.

[1:19]  ⁸ sn With my own hand. Paul may have considered this letter so delicate that he wrote the letter himself as opposed to using an amanuensis or secretary.

[1:19]  ⁹ sn The statement you owe me your very self means that Paul was responsible for some sort of blessing in the life of Philemon; though a monetary idea may be in mind, it is perhaps better to understand Paul as referring to the spiritual truth (i.e., the gospel) he had taught Philemon.

[1:18]  ¹⁰ tn Grk “Having willed, he gave us birth.”

[1:1]  ¹¹ 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]  ¹² 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]  ¹³ 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.

[2:1]  ¹⁴ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ¹⁵ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ¹⁶ tn Grk “in Galilee, and Jesus’ mother.”

[2:12]  ¹⁷ sn Verse 12 is merely a transitional note in the narrative (although Capernaum does not lie on the direct route to Jerusalem from Cana). Nothing is mentioned in John’s Gospel at this point about anything Jesus said or did there (although later his teaching is mentioned, see 6:59). From the synoptics it is clear that Capernaum was a center of Jesus’ Galilean ministry and might even be called “his own town” (Matt 9:1). The royal official whose son Jesus healed (John 4:46-54) was from Capernaum. He may have heard Jesus speak there, or picked up the story about the miracle at Cana from one of Jesus’ disciples.

[2:12]  map For location see Map1 D2; Map2 C3; Map3 B2.

[2:12]  ¹⁸ sn With respect to Jesus’ brothers, the so-called Helvidian view is to be preferred (named after Helvidius, a 4th-century theologian). This view holds that the most natural way to understand the phrase is as a reference to children of Joseph and Mary after the birth of Jesus. Other views are that of Epiphanius (they were children of Joseph by a former marriage) or Jerome (they were cousins). The tradition of Mary’s perpetual virginity appeared in the 2nd century and is difficult to explain (as J. H. Bernard, St. John [ICC], 1:85, points out) if some of her other children were prominent members of the early church (e.g., James of Jerusalem). But this is outweighed by the natural sense of the words.

[5:21]  ¹⁹ tn Grk “and makes them live.”

[5:21]  ²⁰ tn Grk “the Son makes whomever he wants to live.”