5:19 So Jesus answered them, 1 “I tell you the solemn truth, 2 the Son can do nothing on his own initiative, 3 but only what he sees the Father doing. For whatever the Father 4 does, the Son does likewise. 5
8:31 Then 14 Jesus 15 began to teach them that the Son of Man must suffer 16 many things and be rejected by the elders, chief priests, and experts in the law, 17 and be killed, and after three days rise again.
8:1 There is therefore now no condemnation for those who are in Christ Jesus. 34
1:3 We always 35 give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since 36 we heard about your faith in Christ Jesus and the love that you have for all the saints.
2:1 For I want you to know how great a struggle I have for you, 41 and for those in Laodicea, and for those who have not met me face to face. 42
3:18 Wives, submit to your 43 husbands, as is fitting in the Lord.
1 tn Grk “answered and said to them.”
2 tn Grk “Truly, truly, I say to you.”
3 tn Grk “nothing from himself.”
4 tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.
5 sn What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.
6 tn Grk “Because of this the Father loves me.”
7 tn Or “die willingly.”
8 tn Or “give it up.”
9 tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.
10 tn Or “I have the right.”
11 tn Or “I have the right.”
12 tn Or “order.”
13 tn That is, will come to life.
14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
16 sn The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.
17 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
18 tn Grk “Whom God raised up.”
19 tn Or “having freed.”
20 sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.
21 tn Or “for him to be held by it” (in either case, “it” refers to death’s power).
22 tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).
23 tn Or “You put to death.”
24 tn Or “Founder,” “founding Leader.”
25 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
26 tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.
27 tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).
28 sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.
29 tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.
30 tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).
31 sn The one who raised Jesus from the dead refers to God (also in the following clause).
32 tc Several
33 tc Most
34 tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D1 Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א2 D2 33vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.
35 tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).
36 tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).
37 tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.
38 tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”
39 tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).
40 tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”
41 tn Or “I want you to know how hard I am working for you…”
42 tn Grk “as many as have not seen my face in the flesh.”
43 tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.