Yohanes 20:28
Konteks20:28 Thomas replied to him, 1 “My Lord and my God!” 2
Mazmur 2:12
KonteksOtherwise he 4 will be angry, 5
and you will die because of your behavior, 6
when his anger quickly ignites. 7
How blessed 8 are all who take shelter in him! 9
Mazmur 45:11
Konteks45:11 Then 10 the king will be attracted by 11 your beauty.
After all, he is your master! Submit 12 to him! 13
Matius 14:33
Konteks14:33 Then those who were in the boat worshiped him, saying, “Truly you are the Son of God.”
Matius 28:9
Konteks28:9 But 14 Jesus met them, saying, “Greetings!” They 15 came to him, held on to his feet and worshiped him.
Matius 28:17
Konteks28:17 When 16 they saw him, they worshiped him, 17 but some doubted. 18
Lukas 24:52
Konteks24:52 So 19 they worshiped 20 him and returned to Jerusalem with great joy, 21
Wahyu 5:9-14
Konteks5:9 They were singing a new song: 22
“You are worthy to take the scroll
and to open its seals
because you were killed, 23
and at the cost of your own blood 24 you have purchased 25 for God
persons 26 from every tribe, language, 27 people, and nation.
5:10 You have appointed 28 them 29 as a kingdom and priests 30 to serve 31 our God, and they will reign 32 on the earth.”
5:11 Then 33 I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their 34 number was ten thousand times ten thousand 35 – thousands times thousands – 5:12 all of whom 36 were singing 37 in a loud voice:
“Worthy is the lamb who was killed 38
to receive power and wealth
and wisdom and might
and honor and glory and praise!”
5:13 Then 39 I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: 40
“To the one seated on the throne and to the Lamb
be praise, honor, glory, and ruling power 41 forever and ever!”
5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground 42 and worshiped.
[20:28] 1 tn Grk “answered and said to him.”
[20:28] 2 sn Should Thomas’ exclamation be understood as two subjects with the rest of the sentence omitted (“My Lord and my God has truly risen from the dead”), as predicate nominatives (“You are my Lord and my God”), or as vocatives (“My Lord and my God!”)? Probably the most likely is something between the second and third alternatives. It seems that the second is slightly more likely here, because the context appears confessional. Thomas’ statement, while it may have been an exclamation, does in fact confess the faith which he had previously lacked, and Jesus responds to Thomas’ statement in the following verse as if it were a confession. With the proclamation by Thomas here, it is difficult to see how any more profound analysis of Jesus’ person could be given. It echoes 1:1 and 1:14 together: The Word was God, and the Word became flesh (Jesus of Nazareth). The Fourth Gospel opened with many other titles for Jesus: the Lamb of God (1:29, 36); the Son of God (1:34, 49); Rabbi (1:38); Messiah (1:41); the King of Israel (1:49); the Son of Man (1:51). Now the climax is reached with the proclamation by Thomas, “My Lord and my God,” and the reader has come full circle from 1:1, where the author had introduced him to who Jesus was, to 20:28, where the last of the disciples has come to the full realization of who Jesus was. What Jesus had predicted in John 8:28 had come to pass: “When you lift up the Son of Man, then you will know that I am he” (Grk “I am”). By being lifted up in crucifixion (which led in turn to his death, resurrection, and exaltation with the Father) Jesus has revealed his true identity as both Lord (κύριος [kurios], used by the LXX to translate Yahweh) and God (θεός [qeos], used by the LXX to translate Elohim).
[2:12] 3 tn Traditionally, “kiss the son” (KJV). But בַּר (bar) is the Aramaic word for “son,” not the Hebrew. For this reason many regard the reading as suspect. Some propose emendations of vv. 11b-12a. One of the more popular proposals is to read בִּרְעָדָה נַשְּׁקוּ לְרַגְלָיו (bir’adah nashÿqu lÿraslayv, “in trembling kiss his feet”). It makes better sense to understand בַּר (bar) as an adjective meaning “pure” (see Pss 24:4; 73:1 and BDB 141 s.v. בַּר 3) functioning here in an adverbial sense. If read this way, then the syntactical structure of exhortation (imperative followed by adverbial modifier) corresponds to the two preceding lines (see v. 11). The verb נָשַׁק (nashaq, “kiss”) refers metonymically to showing homage (see 1 Sam 10:1; Hos 13:2). The exhortation in v. 12a advocates a genuine expression of allegiance and warns against insincerity. When swearing allegiance, vassal kings would sometimes do so insincerely, with the intent of rebelling when the time was right. The so-called “Vassal Treaties of Esarhaddon” also warn against such an attitude. In this treaty the vassal is told: “If you, as you stand on the soil where this oath [is sworn], swear the oath with your words and lips [only], do not swear with your entire heart, do not transmit it to your sons who will live after this treaty, if you take this curse upon yourselves but do not plan to keep the treaty of Esarhaddon…may your sons and grandsons because of this fear in the future” (see J. B. Pritchard, ed., The Ancient Near East, 2:62).
[2:12] 4 tn Throughout the translation of this verse the third person masculine pronouns refer to the
[2:12] 5 tn The implied subject of the verb is the
[2:12] 6 tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”
[2:12] 7 tn Or “burns.” The
[2:12] 8 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[2:12] 9 sn Who take shelter in him. “Taking shelter” in the Lord is an idiom for seeking his protection. Seeking his protection presupposes and even demonstrates the subject’s loyalty to the Lord. In the psalms those who “take shelter” in the Lord are contrasted with the wicked and equated with those who love, fear, and serve the Lord (Pss 5:11-12; 31:17-20; 34:21-22).
[45:11] 10 tn After the preceding imperatives, the jussive verbal form with vav (ו) conjunctive is best understood as introducing a purpose (“so that the king might desire your beauty”) or result clause (see the present translation and cf. also NASB). The point seems to be this: The bride might tend to be homesick, which in turn might cause her to mourn and diminish her attractiveness. She needs to overcome this temptation to unhappiness and enter into the marriage with joy. Then the king will be drawn to her natural beauty.
[45:11] 13 sn Submit to him. The poet here makes the point that the young bride is obligated to bring pleasure to her new husband. Though a foreign concept to modern western culture, this was accepted as the cultural norm in the psalmist’s day.
[28:9] 14 tn Grk “And behold.” Here καί (kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[28:9] 15 tn Here δέ (de) has not been translated.
[28:17] 16 tn Here καί (kai) has not been translated.
[28:17] 17 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[28:17] 18 tn The Greek text reads here οἱ δὲ ἐδίστασαν (Joi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus “they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.
[24:52] 19 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.
[24:52] 20 tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.
[24:52] 21 sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.
[5:9] 22 tn The redundant participle λέγοντες (legontes) has not been translated here.
[5:9] 23 tn Or “slaughtered”; traditionally, “slain.”
[5:9] 24 tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”
[5:9] 25 tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few
[5:9] 26 tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[5:9] 27 tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[5:10] 28 tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.
[5:10] 29 tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vgcl sa Prim Bea). There is no question that the original text read αὐτούς here.
[5:10] 30 tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
[5:10] 31 tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”
[5:10] 32 tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 ÏK pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 ÏA pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.
[5:11] 33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:11] 34 tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[5:11] 35 tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.
[5:12] 36 tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.
[5:12] 38 tn Or “slaughtered”; traditionally, “slain.”
[5:13] 39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:14] 42 tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
