Galatia 4:4
Konteks4:4 But when the appropriate time 1 had come, God sent out his Son, born of a woman, born under the law,
Galatia 2:7-8
Konteks2:7 On the contrary, when they saw 2 that I was entrusted with the gospel to the uncircumcised 3 just as Peter was to the circumcised 4 2:8 (for he who empowered 5 Peter for his apostleship 6 to the circumcised 7 also empowered me for my apostleship to the Gentiles) 8
Galatia 2:1
Konteks2:1 Then after fourteen years I went up to Jerusalem 9 again with Barnabas, taking Titus along too.
1 Timotius 3:16
Konteks3:16 And we all agree, 10 our religion contains amazing revelation: 11
He 12 was revealed in the flesh,
vindicated by the Spirit, 13
seen by angels,
proclaimed among Gentiles,
believed on in the world,
taken up in glory.
Ibrani 2:14
Konteks2:14 Therefore, since the children share in flesh and blood, he likewise shared in 14 their humanity, 15 so that through death he could destroy 16 the one who holds the power of death (that is, the devil),
Ibrani 2:1
Konteks2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.
Yohanes 1:1-2
Konteks1:1 In the beginning 17 was the Word, and the Word was with God, 18 and the Word was fully God. 19 1:2 The Word 20 was with God in the beginning.
[4:4] 1 tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).
[2:7] 2 tn The participle ἰδόντες (idontes) has been taken temporally to retain the structure of the passage. Many modern translations, because of the length of the sentence here, translate this participle as a finite verb and break the Greek sentences into several English sentences (NIV, for example, begins new sentences at the beginning of both vv. 8 and 9).
[2:7] 3 tn Grk “to the uncircumcision,” that is, to the Gentiles.
[2:7] 4 tn Grk “to the circumcision,” a collective reference to the Jewish people.
[2:8] 5 tn Or “worked through”; the same word is also used in relation to Paul later in this verse.
[2:8] 6 tn Or “his ministry as an apostle.”
[2:8] 7 tn Grk “to the circumcision,” i.e., the Jewish people.
[2:8] 8 tn Grk “also empowered me to the Gentiles.”
[2:1] 9 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:16] 10 tn Grk “confessedly, admittedly, most certainly.”
[3:16] 11 tn Grk “great is the mystery of [our] religion,” or “great is the mystery of godliness.” The word “mystery” denotes a secret previously hidden in God, but now revealed and made widely known (cf. Rom 16:25; 1 Cor 2:7; 4:1; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26-27; 4:3). “Religion” (εὐσέβεια, eusebeia) is a word used frequently in the pastorals with a range of meanings: (1) a certain attitude toward God – “devotion, reverence”; (2) the conduct that befits that attitude – “godliness, piety”; and (3) the whole system of belief and approach to God that forms the basis for such attitude and conduct – “religion, creed.” See BDAG 412-13 s.v.; 2 Tim 3:5; 4 Macc 9:6-7, 29-30; 15:1-3; 17:7. So the following creedal statements are illustrations of the great truths that the church is charged with protecting (v. 15).
[3:16] 12 tc The Byzantine text along with a few other witnesses (אc Ac C2 D2 Ψ [88 pc] 1739 1881 Ï vgms) read θεός (qeos, “God”) for ὅς (Jos, “who”). Most significant among these witnesses is 1739; the second correctors of some of the other
[3:16] tn Grk “who.”
[3:16] 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.
[2:14] 14 tn Or “partook of” (this is a different word than the one in v. 14a).
[2:14] 16 tn Or “break the power of,” “reduce to nothing.”
[1:1] 17 sn In the beginning. The search for the basic “stuff” out of which things are made was the earliest one in Greek philosophy. It was attended by the related question of “What is the process by which the secondary things came out of the primary one (or ones)?,” or in Aristotelian terminology, “What is the ‘beginning’ (same Greek word as beginning, John 1:1) and what is the origin of the things that are made?” In the New Testament the word usually has a temporal sense, but even BDAG 138 s.v. ἀρχή 3 lists a major category of meaning as “the first cause.” For John, the words “In the beginning” are most likely a conscious allusion to the opening words of Genesis – “In the beginning.” Other concepts which occur prominently in Gen 1 are also found in John’s prologue: “life” (1:4) “light” (1:4) and “darkness” (1:5). Gen 1 describes the first (physical) creation; John 1 describes the new (spiritual) creation. But this is not to play off a false dichotomy between “physical” and “spiritual”; the first creation was both physical and spiritual. The new creation is really a re-creation, of the spiritual (first) but also the physical. (In spite of the common understanding of John’s “spiritual” emphasis, the “physical” re-creation should not be overlooked; this occurs in John 2 with the changing of water into wine, in John 11 with the resurrection of Lazarus, and the emphasis of John 20-21 on the aftermath of Jesus’ own resurrection.)
[1:1] 18 tn The preposition πρός (pros) implies not just proximity, but intimate personal relationship. M. Dods stated, “Πρός …means more than μετά or παρά, and is regularly employed in expressing the presence of one person with another” (“The Gospel of St. John,” The Expositor’s Greek Testament, 1:684). See also Mark 6:3, Matt 13:56, Mark 9:19, Gal 1:18, 2 John 12.
[1:1] 19 tn Or “and what God was the Word was.” Colwell’s Rule is often invoked to support the translation of θεός (qeos) as definite (“God”) rather than indefinite (“a god”) here. However, Colwell’s Rule merely permits, but does not demand, that a predicate nominative ahead of an equative verb be translated as definite rather than indefinite. Furthermore, Colwell’s Rule did not deal with a third possibility, that the anarthrous predicate noun may have more of a qualitative nuance when placed ahead of the verb. A definite meaning for the term is reflected in the traditional rendering “the word was God.” From a technical standpoint, though, it is preferable to see a qualitative aspect to anarthrous θεός in John 1:1c (ExSyn 266-69). Translations like the NEB, REB, and Moffatt are helpful in capturing the sense in John 1:1c, that the Word was fully deity in essence (just as much God as God the Father). However, in contemporary English “the Word was divine” (Moffatt) does not quite catch the meaning since “divine” as a descriptive term is not used in contemporary English exclusively of God. The translation “what God was the Word was” is perhaps the most nuanced rendering, conveying that everything God was in essence, the Word was too. This points to unity of essence between the Father and the Son without equating the persons. However, in surveying a number of native speakers of English, some of whom had formal theological training and some of whom did not, the editors concluded that the fine distinctions indicated by “what God was the Word was” would not be understood by many contemporary readers. Thus the translation “the Word was fully God” was chosen because it is more likely to convey the meaning to the average English reader that the Logos (which “became flesh and took up residence among us” in John 1:14 and is thereafter identified in the Fourth Gospel as Jesus) is one in essence with God the Father. The previous phrase, “the Word was with God,” shows that the Logos is distinct in person from God the Father.
[1:1] sn And the Word was fully God. John’s theology consistently drives toward the conclusion that Jesus, the incarnate Word, is just as much God as God the Father. This can be seen, for example, in texts like John 10:30 (“The Father and I are one”), 17:11 (“so that they may be one just as we are one”), and 8:58 (“before Abraham came into existence, I am”). The construction in John 1:1c does not equate the Word with the person of God (this is ruled out by 1:1b, “the Word was with God”); rather it affirms that the Word and God are one in essence.
[1:2] 20 tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.