Bilangan 23:19

23:19 God is not a man, that he should lie,

nor a human being, ¹  that he should change his mind.

Has he said, and will he not do it?

Or has he spoken, and will he not make it happen? ² 

Mazmur 92:14-15

92:14 They bear fruit even when they are old;

they are filled with vitality and have many leaves. ³ 

92:15 So they proclaim that the Lord, my protector,

is just and never unfair. ⁴ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁵ 

Ibrani 6:18

6:18 so that we who have found refuge in him ⁶  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie.

Ibrani 6:1

6:1 Therefore we must progress beyond ⁷  the elementary ⁸  instructions about Christ ⁹  and move on ¹⁰  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Yohanes 1:9

1:9 The true light, who gives light to everyone, ¹¹  was coming into the world. ¹² 

[23:19]  ¹ tn Heb “son of man.”

[23:19]  ² tn The verb is the Hiphil of קוּם (qum, “to cause to rise; to make stand”). The meaning here is more of the sense of fulfilling the promises made.

[92:14]  ³ tn Heb “they are juicy and fresh.”

[92:15]  ⁴ tn Heb “so that [they] proclaim that upright [is] the Lord, my rocky summit, and there is no injustice in him.”

[1:2]  ⁵ tn Grk “before eternal ages.”

[6:18]  ⁶ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[6:1]  ⁷ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ⁸ tn Or “basic.”

[6:1]  ⁹ tn Grk “the message of the beginning of Christ.”

[6:1]  ¹⁰ tn Grk “leaving behind…let us move on.”

[1:9]  ¹¹ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ¹² tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.