Discovery Box1 John 4:19
Context4:19 We love 1 because he loved us first.
Deuteronomy 7:7-8
Context7:7 It is not because you were more numerous than all the other peoples that the Lord favored and chose you – for in fact you were the least numerous of all peoples. 7:8 Rather it is because of his 2 love 3 for you and his faithfulness to the promise 4 he solemnly vowed 5 to your ancestors 6 that the Lord brought you out with great power, 7 redeeming 8 you from the place of slavery, from the power 9 of Pharaoh king of Egypt.
John 15:16
Context15:16 You did not choose me, but I chose you 10 and appointed you to go and bear 11 fruit, fruit that remains, 12 so that whatever you ask the Father in my name he will give you.
Romans 5:8-10
Context5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. 5:9 Much more then, because we have now been declared righteous 13 by his blood, 14 we will be saved through him from God’s wrath. 15 5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?
Romans 8:29-30
Context8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son 16 would be the firstborn among many brothers and sisters. 17 8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.
Romans 8:2
Context8:2 For the law of the life-giving Spirit 18 in Christ Jesus has set you 19 free from the law of sin and death.
Colossians 1:19-21
Context1:19 For God 20 was pleased to have all his 21 fullness dwell 22 in the Son 23
1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, 24 whether things on earth or things in heaven.
1:21 And you were at one time strangers and enemies in your 25 minds 26 as expressed through 27 your evil deeds,
Ephesians 2:4-5
Context2:4 But God, being rich in mercy, because of his great love with which he loved us, 2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! 28 –
Titus 3:3-5
Context3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another. 3:4 29 But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit,
[4:19] 1 sn No object is supplied for the verb love (the author with his propensity for obscurity has left it to the readers to supply the object). The obvious objects that could be supplied from the context are either God himself or other believers (the brethren). It may well be that the author has both in mind at this point; the statement is general enough to cover both alternatives, although the following verse puts more emphasis on love for the brethren.
[7:8] 2 tn Heb “the
[7:8] 3 tn For the verb אָהַב (’ahav, “to love”) as a term of choice or election, see note on the word “loved” in Deut 4:37.
[7:8] 4 tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).
[7:8] 5 tn Heb “swore on oath.”
[7:8] 6 tn Heb “fathers” (also in vv. 12, 13).
[7:8] 7 tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”
[7:8] 8 sn Redeeming you from the place of slavery. The Hebrew verb translated “redeeming” (from the root פָּדָה, padah) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the
[7:8] 9 tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.
[15:16] 10 sn You did not choose me, but I chose you. If the disciples are now elevated in status from slaves to friends, they are friends who have been chosen by Jesus, rather than the opposite way round. Again this is true of all Christians, not just the twelve, and the theme that Christians are “chosen” by God appears frequently in other NT texts (e.g., Rom 8:33; Eph 1:4ff.; Col 3:12; and 1 Pet 2:4). Putting this together with the comments on 15:14 one may ask whether the author sees any special significance at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them, and 15:27 makes clear that Jesus in the immediate context is addressing those who have been with him from the beginning. In the Fourth Gospel the twelve, as the most intimate and most committed followers of Jesus, are presented as the models for all Christians, both in terms of their election and in terms of their mission.
[15:16] 12 sn The purpose for which the disciples were appointed (“commissioned”) is to go and bear fruit, fruit that remains. The introduction of the idea of “going” at this point suggests that the fruit is something more than just character qualities in the disciples’ own lives, but rather involves fruit in the lives of others, i.e., Christian converts. There is a mission involved (cf. John 4:36). The idea that their fruit is permanent, however, relates back to vv. 7-8, as does the reference to asking the Father in Jesus’ name. It appears that as the imagery of the vine and the branches develops, the “fruit” which the branches produce shifts in emphasis from qualities in the disciples’ own lives in John 15:2, 4, 5 to the idea of a mission which affects the lives of others in John 15:16. The point of transition would be the reference to fruit in 15:8.
[5:9] 13 tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.
[5:9] 14 tn Or, according to BDF §219.3, “at the price of his blood.”
[5:9] 15 tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.
[8:29] 16 tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.
[8:29] 17 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[8:2] 18 tn Grk “for the law of the Spirit of life.”
[8:2] 19 tc Most
[1:19] 20 tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).
[1:19] 21 tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.
[1:19] 22 tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.
[1:19] 23 tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.
[1:20] 24 tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì46 א A C D1 Ψ 048vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.
[1:21] 25 tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).
[1:21] 26 tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.
[1:21] 27 tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.
[2:5] 28 tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).
[3:4] 29 tn Verses 4-7 are set as poetry in NA26/NA27. These verses probably constitute the referent of the expression “this saying” in v. 8.
