Ulangan 30:6
Konteks30:6 The Lord your God will also cleanse 1 your heart and the hearts of your descendants 2 so that you may love him 3 with all your mind and being and so that you may live.
Matius 22:37-38
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 22:38 This is the first and greatest 7 commandment.
Matius 22:1
Konteks22:1 Jesus spoke 8 to them again in parables, saying:
Kolose 1:19
Konteks1:19 For God 9 was pleased to have all his 10 fullness dwell 11 in the Son 12
Kolose 1:1
Konteks1:1 From Paul, 13 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Yohanes 5:2-3
Konteks5:2 Now there is 14 in Jerusalem by the Sheep Gate 15 a pool called Bethzatha 16 in Aramaic, 17 which has five covered walkways. 18 5:3 A great number of sick, blind, lame, and paralyzed people were lying in these walkways.
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[30:6] 1 tn Heb “circumcise” (so KJV, NAB, NIV, NRSV); TEV “will give you and your descendents obedient hearts.” See note on the word “cleanse” in Deut 10:16.
[30:6] 2 tn Heb “seed” (so KJV, ASV).
[30:6] 3 tn Heb “the
[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.
[22:38] 7 tn Grk “the great and first.”
[22:1] 8 tn Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.
[1:19] 9 tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).
[1:19] 10 tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.
[1:19] 11 tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.
[1:19] 12 tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.
[1:1] 13 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[5:2] 14 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] 15 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] 16 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] 18 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.