Matius 26:26-28
Konteks26:26 While 1 they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.” 26:27 And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you, 26:28 for this is my blood, the blood 2 of the covenant, 3 that is poured out for many for the forgiveness of sins.
Markus 14:22-24
Konteks14:22 While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.” 14:23 And after taking the cup and giving thanks, he gave it to them, and they all drank from it. 14:24 He said to them, “This is my blood, the blood 4 of the covenant, 5 that is poured out for many.
Markus 14:1
Konteks14:1 Two days before the Passover and the Feast of Unleavened Bread, the chief priests and the experts in the law 6 were trying to find a way 7 to arrest Jesus 8 by stealth and kill him.
Kolose 1:16
Konteks1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, 9 whether principalities or powers – all things were created through him and for him.
Kolose 1:23-29
Konteks1:23 if indeed you remain in the faith, established and firm, 10 without shifting 11 from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.
1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship 12 from God – given to me for you – in order to complete 13 the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints. 1:27 God wanted to make known to them the glorious 14 riches of this mystery among the Gentiles, which is Christ in you, the hope of glory. 1:28 We proclaim him by instructing 15 and teaching 16 all people 17 with all wisdom so that we may present every person mature 18 in Christ. 1:29 Toward this goal 19 I also labor, struggling according to his power that powerfully 20 works in me.
[26:26] 1 tn Here δέ (de) has not been translated.
[26:28] 2 tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
[26:28] 3 tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì37,45vid א B L Z Θ 0298vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.
[26:28] sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
[14:24] 4 tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
[14:24] 5 tc Most
[14:24] sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
[14:1] 6 tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[14:1] 7 tn Grk “were seeking how.”
[14:1] 8 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[1:16] 9 tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.
[1:23] 10 tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”
[1:23] 11 tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.
[1:25] 12 tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”
[1:25] 13 tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.
[1:27] 14 tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”
[1:28] 15 tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.
[1:28] 16 tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).
[1:28] 17 tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.
[1:28] 18 tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.
[1:29] 19 tn The Greek phrase εἴς ὅ (eis Jo, “toward which”) implies “movement toward a goal” and has been rendered by the English phrase “Toward this goal.”
[1:29] 20 tn The prepositional phrase ἐν δυνάμει (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”
