1 Tesalonika 5:12

Final Instructions

5:12 Now we ask you, brothers and sisters, ¹  to acknowledge those who labor among you and preside over you in the Lord and admonish you,

Filipi 2:29

2:29 So welcome him in the Lord with great joy, and honor people like him,

Ibrani 13:7

13:7 Remember your leaders, who spoke God’s message to you; reflect on the outcome of their lives and imitate their faith.

Ibrani 13:3

13:3 Remember those in prison as though you were in prison with them, ²  and those ill-treated as though you too felt their torment. ³ 

Yohanes 1:11-12

1:11 He came to what was his own, ⁴  but ⁵  his own people ⁶  did not receive him. ⁷  1:12 But to all who have received him – those who believe in his name ⁸  – he has given the right to become God’s children

[5:12]  ¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[13:3]  ² tn Grk “as being imprisoned together.”

[13:3]  ³ tn Or “since you too are vulnerable”; Grk “you also being in the body.”

[1:11]  ⁴ tn Grk “to his own things.”

[1:11]  ⁵ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ⁶ tn “People” is not in the Greek text but is implied.

[1:11]  ⁷ sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.

[1:12]  ⁸ tn On the use of the πιστεύω + εἰς (pisteuw + ei") construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life – A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Cristw) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase – an element integral to the primitive Christian conception of faith in Christ – needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).