Roma 6:23

6:23 For the payoff ¹  of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

Roma 6:2

6:2 Absolutely not! How can we who died to sin still live in it?

Kolose 1:15

The Supremacy of Christ

1:15 ² He is the image of the invisible God, the firstborn ³  over all creation, ⁴ 

Ibrani 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ⁵  now crowned with glory and honor because he suffered death, ⁶  so that by God’s grace he would experience ⁷  death on behalf of everyone.

Ibrani 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Yohanes 4:9-10

4:9 So the Samaritan woman said to him, “How can you – a Jew ⁸  – ask me, a Samaritan woman, for water ⁹  to drink?” (For Jews use nothing in common ¹⁰  with Samaritans.) ¹¹ 

4:10 Jesus answered ¹²  her, “If you had known ¹³  the gift of God and who it is who said to you, ‘Give me some water ¹⁴  to drink,’ you would have asked him, and he would have given you living water.” ¹⁵ 

Yohanes 5:11

5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat ¹⁶  and walk.’”

[6:23]  ¹ tn A figurative extension of ὀψώνιον (oywnion), which refers to a soldier’s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation “payoff” captures this thought. See also L&N 89.42.

[1:15]  ² sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ³ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ⁴ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[2:9]  ⁵ tn Or “who was made a little lower than the angels.”

[2:9]  ⁶ tn Grk “because of the suffering of death.”

[2:9]  ⁷ tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[4:9]  ⁸ 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]  ⁹ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ¹⁰ 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]  ¹¹ sn This is a parenthetical note by the author.

[4:10]  ¹² tn Grk “answered and said to her.”

[4:10]  ¹³ tn Or “if you knew.”

[4:10]  ¹⁴ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ¹⁵ 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.

[5:11]  ¹⁶ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.