Kisah Para Rasul 3:25-26

3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ¹  saying to Abraham, ‘And in your descendants ²  all the nations ³  of the earth will be blessed.’ ⁴  3:26 God raised up ⁵  his servant and sent him first to you, to bless you by turning ⁶  each one of you from your iniquities.” ⁷ 

Kolose 1:26

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

Kolose 1:1

Salutation

1:1 From Paul, ⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yohanes 1:2

1:2 The Word ⁹  was with God in the beginning.

Yohanes 3:5

3:5 Jesus answered, “I tell you the solemn truth, ¹⁰  unless a person is born of water and spirit, ¹¹  he cannot enter the kingdom of God.

Yohanes 3:8

3:8 The wind ¹²  blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.” ¹³ 

Yohanes 4:9-10

4:9 So the Samaritan woman said to him, “How can you – a Jew ¹⁴  – ask me, a Samaritan woman, for water ¹⁵  to drink?” (For Jews use nothing in common ¹⁶  with Samaritans.) ¹⁷ 

4:10 Jesus answered ¹⁸  her, “If you had known ¹⁹  the gift of God and who it is who said to you, ‘Give me some water ²⁰  to drink,’ you would have asked him, and he would have given you living water.” ²¹ 

[3:25]  ¹ tn Or “forefathers”; Grk “fathers.”

[3:25]  ² tn Or “in your offspring”; Grk “in your seed.”

[3:25]  sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.

[3:25]  ³ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ⁴ sn A quotation from Gen 22:18.

[3:26]  ⁵ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ⁶ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ⁷ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[1:1]  ⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ⁹ tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.

[3:5]  ¹⁰ tn Grk “Truly, truly, I say to you.”

[3:5]  ¹¹ tn Or “born of water and wind” (the same Greek word, πνεύματος [pneumatos], may be translated either “spirit/Spirit” or “wind”).

[3:5]  sn Jesus’ somewhat enigmatic statement points to the necessity of being born “from above,” because water and wind/spirit/Spirit come from above. Isaiah 44:3-5 and Ezek 37:9-10 are pertinent examples of water and wind as life-giving symbols of the Spirit of God in his work among people. Both occur in contexts that deal with the future restoration of Israel as a nation prior to the establishment of the messianic kingdom. It is therefore particularly appropriate that Jesus should introduce them in a conversation about entering the kingdom of God. Note that the Greek word πνεύματος is anarthrous (has no article) in v. 5. This does not mean that spirit in the verse should be read as a direct reference to the Holy Spirit, but that both water and wind are figures (based on passages in the OT, which Nicodemus, the teacher of Israel should have known) that represent the regenerating work of the Spirit in the lives of men and women.

[3:8]  ¹² tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”

[3:8]  ¹³ sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.

[4:9]  ¹⁴ tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.

[4:9]  ¹⁵ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ¹⁶ tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.

[4:9]  sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.

[4:9]  ¹⁷ sn This is a parenthetical note by the author.

[4:10]  ¹⁸ tn Grk “answered and said to her.”

[4:10]  ¹⁹ tn Or “if you knew.”

[4:10]  ²⁰ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ²¹ tn This is a second class conditional sentence in Greek.

[4:10]  sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.