1 Yohanes 4:14

4:14 And we have seen and testify that the Father has sent the Son to be the Savior ¹  of the world.

Lukas 1:2

1:2 like the accounts ²  passed on ³  to us by those who were eyewitnesses and servants of the word ⁴  from the beginning. ⁵ 

Yohanes 1:14

1:14 Now ⁶  the Word became flesh ⁷  and took up residence ⁸  among us. We ⁹  saw his glory – the glory of the one and only, ¹⁰  full of grace and truth, who came from the Father.

Kisah Para Rasul 1:3

1:3 To the same apostles ¹¹  also, after his suffering, ¹²  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ¹³  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 4:20

4:20 for it is impossible ¹⁴  for us not to speak about what we have seen and heard.”

Kisah Para Rasul 4:2

4:2 angry ¹⁵  because they were teaching the people and announcing ¹⁶  in Jesus the resurrection of the dead.

Pengkhotbah 1:16-18

Futility of Secular Wisdom

1:16 I thought to myself, ¹⁷ 

“I have become much wiser ¹⁸  than any of my predecessors who ruled ¹⁹  over Jerusalem; ²⁰ 

I ²¹  have acquired much wisdom and knowledge.” ²² 

1:17 So I decided ²³  to discern the benefit of ²⁴  wisdom and knowledge over ²⁵  foolish behavior and ideas; ²⁶ 

however, I concluded ²⁷  that even ²⁸  this endeavor ²⁹  is like ³⁰  trying to chase the wind! ³¹ 

1:18 For with great wisdom comes ³²  great frustration;

whoever increases his ³³  knowledge merely ³⁴  increases his ³⁵  heartache.

[4:14]  ¹ tn Because σωτῆρα (swthra) is the object complement of υἱόν (Juion) in a double accusative construction in 4:14, there is an understood equative verb joining the two, with the resultant meaning “the Father sent the Son to be the Savior of the world.”

[1:2]  ² tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ³ tn Or “delivered.”

[1:2]  ⁴ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ⁵ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[1:14]  ⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:14]  ⁷ tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.

[1:14]  ⁸ tn Grk “and tabernacled.”

[1:14]  sn The Greek word translated took up residence (σκηνόω, skhnow) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth – the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.

[1:14]  ⁹ tn Grk “and we saw.”

[1:14]  ¹⁰ tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[1:3]  ¹¹ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ¹² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ¹³ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[4:20]  ¹⁴ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[4:2]  ¹⁵ tn Or “greatly annoyed,” “provoked.”

[4:2]  ¹⁶ tn Or “proclaiming.”

[1:16]  ¹⁷ tn Heb “I spoke, I, with my heart.”

[1:16]  ¹⁸ tn Heb “I, look, I have made great and increased wisdom.” The expression הִגְדַּלְתִּי וְהוֹסַפְתִּי (higdalti vÿhosafti) is a verbal hendiadys; it means that Qoheleth had become the wisest man in the history of Jerusalem.

[1:16]  ¹⁹ tn The phrase “who ruled” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:16]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:16]  ²¹ tn Heb “my heart” (לִבִּי, libbi). The term “heart” is a metonymy of part for the whole (“my heart” = myself).

[1:16]  ²² tn Heb “My heart has seen much wisdom and knowledge.”

[1:17]  ²³ tn Heb “gave my heart,” or “set my mind.” See v. 13.

[1:17]  ²⁴ tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²⁵ tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²⁶ tn The terms שִׂכְלוּת (sikhlut, “folly”) and הוֹלֵלוֹת (holelot, “foolishness”) are synonyms. The term שִׂכְלוּת (alternate spelling of סִכְלוּת, sikhlut) refers to foolish behavior (HALOT 755 s.v. סִכְלוּת), while הוֹלֵלוֹת refers to foolish ideas and mental blindness (HALOT 242 s.v. הוֹלֵלוֹת). Qoheleth uses these terms to refer to foolish ideas and self-indulgent pleasures (e.g., Eccl 2:2-3, 12-14; 7:25; 9:3; 10:1, 6, 13).

[1:17]  ²⁷ tn Heb “I know.”

[1:17]  ²⁸ tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).

[1:17]  ²⁹ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ³⁰ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ³¹ tn Heb “striving of wind.”

[1:18]  ³² tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ³³ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ³⁴ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ³⁵ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.