Kolose 2:2

2:2 My goal is that ¹  their hearts, having been knit together ²  in love, may be encouraged, and that ³  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ⁴ 

Yohanes 4:23

4:23 But a time ⁵  is coming – and now is here ⁶  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ⁷  such people to be ⁸  his worshipers. ⁹ 

Yohanes 14:6

14:6 Jesus replied, ¹⁰  “I am the way, and the truth, and the life. ¹¹  No one comes to the Father except through me.

Yohanes 20:17

20:17 Jesus replied, ¹²  “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

Yohanes 20:1

The Resurrection

20:1 Now very early on the first day of the week, ¹³  while it was still dark, Mary Magdalene ¹⁴  came to the tomb and saw that the stone had been moved away from the entrance. ¹⁵ 

Kolose 1:6

1:6 that has come to you. Just as in the entire world this gospel ¹⁶  is bearing fruit and growing, so it has also been bearing fruit and growing ¹⁷  among you from the first day you heard it and understood the grace of God in truth.

Efesus 4:6

4:6 one God and Father of all, who is over all and through all and in all.

Yakobus 3:9

3:9 With it we bless the Lord ¹⁸  and Father, and with it we curse people ¹⁹  made in God’s image.

Yakobus 3:1

The Power of the Tongue

3:1 Not many of you should become teachers, my brothers and sisters, ²⁰  because you know that we will be judged more strictly. ²¹ 

Yohanes 1:3

1:3 All things were created ²²  by him, and apart from him not one thing was created ²³  that has been created. ²⁴ 

[2:2]  ¹ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ² tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ³ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ⁴ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[4:23]  ⁵ tn Grk “an hour.”

[4:23]  ⁶ tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ⁷ sn See also John 4:27.

[4:23]  ⁸ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ⁹ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[4:23]  sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.

[14:6]  ¹⁰ tn Grk “Jesus said to him.”

[14:6]  ¹¹ tn Or “I am the way, even the truth and the life.”

[20:17]  ¹² tn Grk “Jesus said to her.”

[20:1]  ¹³ sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.

[20:1]  ¹⁴ sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.

[20:1]  ¹⁵ tn Grk “from the tomb.”

[1:6]  ¹⁶ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ¹⁷ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[3:9]  ¹⁸ tc Most later mss (Ï), along with several versional witnesses, have θεόν (qeon, “God”) here instead of κύριον (kurion, “Lord”). Such is a predictable variant since nowhere else in the NT is God described as “Lord and Father,” but he is called “God and Father” on several occasions. Further, the reading κύριον is well supported by early and diversified witnesses (̲⁰ א A B C P Ψ 33 81 945 1241 1739), rendering it as the overwhelmingly preferred reading.

[3:9]  ¹⁹ tn Grk “men”; but here ἀνθρώπους (anqrwpous) has generic force, referring to both men and women.

[3:1]  ²⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[3:1]  ²¹ tn Grk “will receive a greater judgment.”

[1:3]  ²² tn Or “made”; Grk “came into existence.”

[1:3]  ²³ tn Or “made”; Grk “nothing came into existence.”

[1:3]  ²⁴ tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest mss have no punctuation (Ì^66,75* א* A B Δ al). Many of the later mss which do have punctuation place it before the phrase, thus putting it with v. 4 (Ì^75c C D L W^s 050* pc). NA²⁵ placed the phrase in v. 3; NA²⁶ moved the words to the beginning of v. 4. In a detailed article K. Aland defended the change (“Eine Untersuchung zu Johannes 1, 3-4. Über die Bedeutung eines Punktes,” ZNW 59 [1968]: 174-209). He sought to prove that the attribution of ὃ γέγονεν (}o gegonen) to v. 3 began to be carried out in the 4th century in the Greek church. This came out of the Arian controversy, and was intended as a safeguard for doctrine. The change was unknown in the West. Aland is probably correct in affirming that the phrase was attached to v. 4 by the Gnostics and the Eastern Church; only when the Arians began to use the phrase was it attached to v. 3. But this does not rule out the possibility that, by moving the words from v. 4 to v. 3, one is restoring the original reading. Understanding the words as part of v. 3 is natural and adds to the emphasis which is built up there, while it also gives a terse, forceful statement in v. 4. On the other hand, taking the phrase ὃ γέγονεν with v. 4 gives a complicated expression: C. K. Barrett says that both ways of understanding v. 4 with ὃ γέγονεν included “are almost impossibly clumsy” (St. John, 157): “That which came into being – in it the Word was life”; “That which came into being – in the Word was its life.” The following stylistic points should be noted in the solution of this problem: (1) John frequently starts sentences with ἐν (en); (2) he repeats frequently (“nothing was created that has been created”); (3) 5:26 and 6:53 both give a sense similar to v. 4 if it is understood without the phrase; (4) it makes far better Johannine sense to say that in the Word was life than to say that the created universe (what was made, ὃ γέγονεν) was life in him. In conclusion, the phrase is best taken with v. 3. Schnackenburg, Barrett, Carson, Haenchen, Morris, KJV, and NIV concur (against Brown, Beasley-Murray, and NEB). The arguments of R. Schnackenburg, St. John, 1:239-40, are particularly persuasive.

[1:3]  tn Or “made”; Grk “that has come into existence.”