Ulangan 11:13
Konteks11:13 Now, if you pay close attention 1 to my commandments that I am giving you today and love 2 the Lord your God and serve him with all your mind and being, 3
Matius 22:37
Konteks22:37 Jesus 4 said to him, “‘Love 5 the Lord your God with all your heart, with all your soul, and with all your mind.’ 6
Matius 22:2
Konteks22:2 “The kingdom of heaven can be compared to a king who gave a wedding banquet for his son.
Titus 1:8
Konteks1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.
Titus 1:1
Konteks1:1 From Paul, 7 a slave 8 of God and apostle of Jesus Christ, to further the faith 9 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
Yohanes 5:2-3
Konteks5:2 Now there is 10 in Jerusalem by the Sheep Gate 11 a pool called Bethzatha 12 in Aramaic, 13 which has five covered walkways. 14 5:3 A great number of sick, blind, lame, and paralyzed people were lying in these walkways.
[11:13] 1 tn Heb “if hearing, you will hear.” The Hebrew text uses the infinitive absolute to emphasize the verbal idea. The translation renders this emphasis with the word “close.”
[11:13] 2 tn Again, the Hebrew term אָהַב (’ahav) draws attention to the reciprocation of divine love as a condition or sign of covenant loyalty (cf. Deut 6:5).
[11:13] 3 tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.
[22:37] 4 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[22:37] 5 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[22:37] 6 sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being.
[1:1] 7 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 8 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] 9 tn Grk “for the faith,” possibly, “in accordance with the faith.”
[5:2] 10 tn Regarding the use of the present tense ἐστιν (estin) and its implications for the dating of the Gospel of John, see the article by D. B. Wallace, “John 5,2 and the Date of the Fourth Gospel,” Bib 71 (1990): 177-205.
[5:2] 11 tn The site of the miracle is also something of a problem: προβατικῇ (probatikh) is usually taken as a reference to the Sheep Gate near the temple. Some (R. E. Brown and others) would place the word κολυμβήθρα (kolumbhqra) with προβατικῇ to read “in Jerusalem, by the Sheep Pool, there is (another pool) with the Hebrew name.” This would imply that there is reference to two pools in the context rather than only one. This does not seem necessary (although it is a grammatical possibility). The gender of the words does not help since both are feminine (as is the participle ἐπιλεγομένη [epilegomenh]). Note however that Brown’s suggestion would require a feminine word to be supplied (for the participle ἐπιλεγομένη to modify). The traditional understanding of the phrase as a reference to the Sheep Gate near the temple appears more probably correct.
[5:2] 12 tc Some
[5:2] sn On the location of the pool called Bethzatha, the double-pool of St. Anne is the probable site, and has been excavated; the pools were trapezoidal in shape, 165 ft (49.5 m) wide at one end, 220 ft (66 m) wide at the other, and 315 ft (94.5 m) long, divided by a central partition. There were colonnades (rows of columns) on all 4 sides and on the partition, thus forming the five covered walkways mentioned in John 5:2. Stairways at the corners permitted descent to the pool.
[5:2] 14 tn Or “porticoes,” or “colonnades”; Grk “stoas.”
[5:2] sn The pool had five porticoes. These were covered walkways formed by rows of columns supporting a roof and open on the side facing the pool. People could stand, sit, or walk on these colonnaded porches, protected from the weather and the heat of the sun.