Yohanes 1:3

1:3 All things were created ¹  by him, and apart from him not one thing was created ²  that has been created. ³ 

Efesus 1:2

1:2 Grace and peace to you ⁴  from God our Father and the Lord Jesus Christ!

Kolose 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ⁵  whether principalities or powers – all things were created through him and for him.

Kolose 1:1

Salutation

1:1 From Paul, ⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Pengkhotbah 3:22

3:22 So I perceived there is nothing better than for people ⁷  to enjoy their work, ⁸ 

because that is their ⁹  reward;

for who can show them what the future holds? ¹⁰ 

Wahyu 22:6

A Final Reminder

22:6 Then ¹¹  the angel ¹²  said to me, “These words are reliable ¹³  and true. The Lord, the God of the spirits of the prophets, has sent his angel to show his servants ¹⁴  what must happen soon.”

Wahyu 22:9

22:9 But ¹⁵  he said to me, “Do not do this! ¹⁶  I am a fellow servant ¹⁷  with you and with your brothers the prophets, and with those who obey ¹⁸  the words of this book. Worship God!”

Wahyu 22:16

22:16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star!” ¹⁹ 

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

[1:3]  ² tn Or “made”; Grk “nothing came into existence.”

[1:3]  ³ 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.”

[1:2]  ⁴ tn Grk “Grace to you and peace.”

[1:16]  ⁵ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:1]  ⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:22]  ⁷ tn Heb “man.”

[3:22]  ⁸ tn Heb “his works.”

[3:22]  ⁹ tn Heb “his.”

[3:22]  ¹⁰ tn Heb “what will be after him” (cf. KJV, NASB, NIV) or “afterward” (cf. NJPS).

[22:6]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:6]  ¹² tn Grk “he”; the referent (the angel mentioned in 21:9, 15; 22:1) has been specified in the translation for clarity.

[22:6]  ¹³ tn Grk “faithful.”

[22:6]  ¹⁴ tn See the note on the word “servants” in 1:1.

[22:9]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[22:9]  ¹⁶ tn On the elliptical expression ὅρα μή ({ora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[22:9]  ¹⁷ tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[22:9]  ¹⁸ tn Grk “keep” (an idiom for obedience).

[22:16]  ¹⁹ tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”