2 Petrus 2:1-3
Konteks2:1 But false prophets arose among the people, just as there will be false teachers among you. 1 These false teachers 2 will 3 infiltrate your midst 4 with destructive heresies, 5 even to the point of 6 denying the Master who bought them. As a result, they will bring 7 swift destruction on themselves. 2:2 And many will follow their debauched lifestyles. 8 Because of these false teachers, 9 the way of truth will be slandered. 10 2:3 And in their greed they will exploit you with deceptive words. Their 11 condemnation pronounced long ago 12 is not sitting idly by; 13 their 14 destruction is not asleep.
2 Petrus 2:1
Konteks2:1 But false prophets arose among the people, just as there will be false teachers among you. 15 These false teachers 16 will 17 infiltrate your midst 18 with destructive heresies, 19 even to the point of 20 denying the Master who bought them. As a result, they will bring 21 swift destruction on themselves.
Yohanes 2:18-22
Konteks2:18 So then the Jewish leaders 22 responded, 23 “What sign can you show us, since you are doing these things?” 24 2:19 Jesus replied, 25 “Destroy 26 this temple and in three days I will raise it up again.” 2:20 Then the Jewish leaders 27 said to him, “This temple has been under construction 28 for forty-six years, 29 and are you going to raise it up in three days?” 2:21 But Jesus 30 was speaking about the temple of his body. 31 2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture 32 and the saying 33 that Jesus had spoken.
Yohanes 4:1
Konteks4:1 Now when Jesus 34 knew that the Pharisees 35 had heard that he 36 was winning 37 and baptizing more disciples than John
[2:1] 1 sn There will be false teachers among you. Peter uses the same verb, γίνομαι (ginomai), in 2 Pet 2:1 as he had used in 1:20 to describe the process of inspiration. He may well be contrasting, by way of a catchword, the two kinds of prophets.
[2:1] 2 tn Grk “who”; verse 1 is one sentence in Greek, the second half constituting a relative clause.
[2:1] 3 sn By the use of the future tense (will infiltrate), Peter is boldly prophesying the role that false teachers will have before these Gentile believers. It was necessary for him to establish both his own credentials and to anchor his audience’s faith in the written Word before he could get to this point, for these false teachers will question both.
[2:1] 4 tn Grk “will bring in,” often with the connotation of secretiveness; “your midst” is implied.
[2:1] 5 tn Or “destructive opinions,” “destructive viewpoints.” The genitive ἀπωλείας (apwleia") could be taken either attributively (“destructive”) or as a genitive of destination (“leading to destruction”). Although the preferable interpretation is a genitive of destination, especially because of the elaboration given at the end of the verse (“bringing swift destruction on themselves”), translating it attributively is less cumbersome in English. Either way, the net result is the same.
[2:1] 6 tn Grk “even.” The καί (kai) is ascensive, suggesting that the worst heresy is mentioned in the words that follow.
[2:1] 7 tn Grk “bringing.” The present participle ἐπάγοντες (epagonte") indicates the result of the preceding clause.
[2:2] 8 tn “Debauched lifestyles” is literally “licentiousnesses,” “sensualities,” “debaucheries.”
[2:2] 9 tn Grk “because of whom,” introducing a subordinate clause to the first part of the verse.
[2:2] 10 tn Or “blasphemed,” “reviled,” “treated with contempt.”
[2:3] 11 tn Grk “to whom,” introducing a subordinate relative clause.
[2:3] 12 tn Grk “the ancient judgment.”
[2:3] 13 tn Grk “is not idle.”
[2:3] 14 tn Greek has “and their.” As introducing a synonymous parallel, it is superfluous in English.
[2:1] 15 sn There will be false teachers among you. Peter uses the same verb, γίνομαι (ginomai), in 2 Pet 2:1 as he had used in 1:20 to describe the process of inspiration. He may well be contrasting, by way of a catchword, the two kinds of prophets.
[2:1] 16 tn Grk “who”; verse 1 is one sentence in Greek, the second half constituting a relative clause.
[2:1] 17 sn By the use of the future tense (will infiltrate), Peter is boldly prophesying the role that false teachers will have before these Gentile believers. It was necessary for him to establish both his own credentials and to anchor his audience’s faith in the written Word before he could get to this point, for these false teachers will question both.
[2:1] 18 tn Grk “will bring in,” often with the connotation of secretiveness; “your midst” is implied.
[2:1] 19 tn Or “destructive opinions,” “destructive viewpoints.” The genitive ἀπωλείας (apwleia") could be taken either attributively (“destructive”) or as a genitive of destination (“leading to destruction”). Although the preferable interpretation is a genitive of destination, especially because of the elaboration given at the end of the verse (“bringing swift destruction on themselves”), translating it attributively is less cumbersome in English. Either way, the net result is the same.
[2:1] 20 tn Grk “even.” The καί (kai) is ascensive, suggesting that the worst heresy is mentioned in the words that follow.
[2:1] 21 tn Grk “bringing.” The present participle ἐπάγοντες (epagonte") indicates the result of the preceding clause.
[2:18] 22 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)
[2:18] 23 tn Grk “answered and said to him.”
[2:18] 24 sn The request “What sign can you show us” by Jesus’ adversaries was a request for a defense of his actions – a mark of divine authentication. Whether this was a request for a miracle is not entirely clear. Jesus never obliged such a request. Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19 – his crucifixion and resurrection. Cf. the “sign of Jonah” in the synoptics (Matt 12:39, 40; Luke 11:29-32).
[2:19] 25 tn Grk “answered and said to them.”
[2:19] 26 tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”
[2:20] 27 tn See the note on this phrase in v. 18.
[2:20] 28 tn A close parallel to the aorist οἰκοδομήθη (oikodomhqh) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.
[2:20] 29 sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19
[2:21] 30 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity. This Greek term is frequently used as a way of referring to Jesus in the Johannine letters (cf. 1 John 2:6; 3:3, 5, 7, 16; 4:17).
[2:21] 31 tn The genitive “of his body” (τοῦ σώματος αὐτοῦ, tou swmato" autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ's resurrection.
[2:21] sn Jesus was speaking about the temple of his body. For the author, the temple is not just the building, it is Jesus’ resurrected body. Compare the nonlocalized worship mentioned in John 4:21-23, and also Rev 21:22 (there is to be no temple in the New Jerusalem; the Lord and the Lamb are its temple). John points to the fact that, as the place where men go in order to meet God, the temple has been supplanted and replaced by Jesus himself, in whose resurrected person people may now encounter God (see John 1:18, 14:6).
[2:22] 32 sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.
[2:22] 33 tn Or “statement”; Grk “word.”
[4:1] 34 tc Several early and important witnesses, along with the majority of later ones (Ì66c,75 A B C L Ws Ψ 083 Ë13 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì66* א D Θ 086 Ë1 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.
[4:1] 35 sn See the note on Pharisees in 1:24.
[4:1] 36 tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.
