Roma 8:17
Konteks8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) 1 – if indeed we suffer with him so we may also be glorified with him.
Roma 8:2
Konteks8:2 For the law of the life-giving Spirit 2 in Christ Jesus has set you 3 free from the law of sin and death.
Kolose 1:18
Konteks1:18 He is the head of the body, the church, as well as the beginning, the firstborn 4 from among the dead, so that he himself may become first in all things. 5
Galatia 3:26
Konteks3:26 For in Christ Jesus you are all sons of God through faith. 6
Efesus 1:5
Konteks1:5 He did this by predestining 7 us to adoption as his 8 sons 9 through Jesus Christ, according to the pleasure 10 of his will –
Efesus 1:1
Konteks1:1 From Paul, 11 an apostle of Christ Jesus by the will of God, to the saints [in Ephesus], 12 the faithful 13 in Christ Jesus.
Yohanes 3:1
Konteks3:1 Now a certain man, a Pharisee 14 named Nicodemus, who was a member of the Jewish ruling council, 15
Wahyu 21:7
Konteks21:7 The one who conquers 16 will inherit these things, and I will be his God and he will be my son.
[8:17] 1 tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.
[8:2] 2 tn Grk “for the law of the Spirit of life.”
[8:2] 3 tc Most
[1:18] 4 tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.
[1:18] 5 tn Grk “in order that he may become in all things, himself, first.”
[3:26] 6 tn Or “For you are all sons of God through faith in Christ Jesus.”
[1:5] 7 tn Grk “by predestining.” Verse 5 begins with an aorist participle dependent on the main verb in v. 4 (“chose”).
[1:5] sn By predestining. The aorist participle may be translated either causally (“because he predestined,” “having predestined”) or instrumentally (“by predestining”). A causal nuance would suggest that God’s predestination of certain individuals prompted his choice of them. An instrumental nuance would suggest that the means by which God’s choice was accomplished was by predestination. The instrumental view is somewhat more likely in light of normal Greek syntax (i.e., an aorist participle following an aorist main verb is more likely to be instrumental than causal).
[1:5] 8 tn Grk “to himself” after “through Jesus Christ.”
[1:5] 9 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as…sons.”
[1:5] sn Adoption as his sons is different from spiritual birth as children. All true believers have been born as children of God and will be adopted as sons of God. The adoption is both a future reality, and in some sense, already true. To be adopted as a son means to have the full rights of an heir. Thus, although in the ancient world, only boys could be adopted as sons, in God’s family all children – both male and female – are adopted.
[1:5] 10 tn Or “good pleasure.”
[1:1] 11 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] 12 tc The earliest and most important
[1:1] map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[1:1] 13 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style [and even if this letter is not by Paul it follows the general style of Paul’s letters, with some modifications]) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated. See M. Barth, Ephesians (AB 34), 1:68 and ExSyn 282.
[3:1] 14 sn See the note on Pharisees in 1:24.
[3:1] 15 tn Grk “a ruler of the Jews” (denoting a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews).
[21:7] 16 tn Or “who is victorious”; traditionally, “who overcomes.”