Kejadian 41:40-41

41:40 You will oversee my household, and all my people will submit to your commands. ¹  Only I, the king, will be greater than you. ² 

41:41 “See here,” Pharaoh said to Joseph, “I place ³  you in authority over all the land of Egypt.” ⁴ 

Mazmur 105:20-22

105:20 The king authorized his release; ⁵ 

the ruler of nations set him free.

105:21 He put him in charge of his palace, ⁶ 

and made him manager of all his property,

105:22 giving him authority to imprison his officials ⁷ 

and to teach his advisers. ⁸ 

Matius 3:17

3:17 And ⁹  a voice from heaven said, ¹⁰  “This is my one dear Son; ¹¹  in him ¹²  I take great delight.” ¹³ 

Matius 17:5

17:5 While he was still speaking, a ¹⁴  bright cloud ¹⁵  overshadowed ¹⁶  them, and a voice from the cloud said, ¹⁷  “This is my one dear Son, ¹⁸  in whom I take great delight. Listen to him!” ¹⁹ 

Yohanes 1:14-16

1:14 Now ²⁰  the Word became flesh ²¹  and took up residence ²²  among us. We ²³  saw his glory – the glory of the one and only, ²⁴  full of grace and truth, who came from the Father. 1:15 John ²⁵  testified ²⁶  about him and shouted out, ²⁷  “This one was the one about whom I said, ‘He who comes after me is greater than I am, ²⁸  because he existed before me.’” 1:16 For we have all received from his fullness one gracious gift after another. ²⁹ 

Filipi 4:19

4:19 And my God will supply your every need according to his glorious riches ³⁰  in Christ Jesus.

Kolose 1:19

1:19 For God ³¹  was pleased to have all his ³²  fullness dwell ³³  in the Son ³⁴ 

[41:40]  ¹ tn Heb “and at your mouth (i.e., instructions) all my people will kiss.” G. J. Wenham translates this “shall kowtow to your instruction” (Genesis [WBC], 2:395). Although there is some textual support for reading “will be judged, ruled by you,” this is probably an attempt to capture the significance of this word. Wenham lists a number of references where individuals have tried to make connections with other words or expressions – such as a root meaning “order themselves” lying behind “kiss,” or an idiomatic idea of “kiss” meaning “seal the mouth,” and so “be silent and submit to.” See K. A. Kitchen, “The Term Nsq in Genesis 41:40,” ExpTim 69 (1957): 30; D. S. Sperling, “Genesis 41:40: A New Interpretation,” JANESCU 10 (1978): 113-19.

[41:40]  ² tn Heb “only the throne, I will be greater than you.”

[41:41]  ³ tn The translation assumes that the perfect verbal form is descriptive of a present action. Another option is to understand it as rhetorical, in which case Pharaoh describes a still future action as if it had already occurred in order to emphasize its certainty. In this case one could translate “I have placed” or “I will place.” The verb נָתַן (natan) is translated here as “to place in authority [over].”

[41:41]  ⁴ sn Joseph became the grand vizier of the land of Egypt. See W. A. Ward, “The Egyptian Office of Joseph,” JSS 5 (1960): 144-50; and R. de Vaux, Ancient Israel, 129-31.

[105:20]  ⁵ tn Heb “[the] king sent and set him free.”

[105:21]  ⁶ tn Heb “he made him master of his house.”

[105:22]  ⁷ tn Heb “to bind his officials by his will.”

[105:22]  ⁸ tn Heb “and his elders he taught wisdom.”

[3:17]  ⁹ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ¹⁰ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[3:17]  ¹¹ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:17]  sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.

[3:17]  ¹² tn Grk “in whom.”

[3:17]  ¹³ tn Or “with whom I am well pleased.”

[3:17]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[17:5]  ¹⁴ tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:5]  ¹⁵ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ¹⁶ tn Or “surrounded.”

[17:5]  ¹⁷ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[17:5]  ¹⁸ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[17:5]  ¹⁹ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[1:14]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tn Grk “and we saw.”

[1:14]  ²⁴ 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).

[1:15]  ²⁵ sn John refers to John the Baptist.

[1:15]  ²⁶ tn Or “bore witness.”

[1:15]  ²⁷ tn Grk “and shouted out saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:15]  ²⁸ tn Or “has a higher rank than I.”

[1:16]  ²⁹ tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (carin anti carito") could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).

[1:16]  sn Earlier commentators (including Origen and Luther) took the words For we have all received from his fullness one gracious gift after another to be John the Baptist’s. Most modern commentators take them as the words of the author.

[4:19]  ³⁰ tn Or “according to the riches of his glory.” The phrase “of his glory” is treated as an attributive genitive in the translation.

[1:19]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.