Discovery BoxJohn 14:19-20
Context14:19 In a little while 1 the world will not see me any longer, but you will see me; because I live, you will live too. 14:20 You will know at that time 2 that I am in my Father and you are in me and I am in you.
Romans 8:15-17
Context8:15 For you did not receive the spirit of slavery leading again to fear, 3 but you received the Spirit of adoption, 4 by whom 5 we cry, “Abba, Father.” 8:16 The Spirit himself bears witness to 6 our spirit that we are God’s children. 8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) 7 – if indeed we suffer with him so we may also be glorified with him.
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 8 would be the firstborn among many brothers and sisters. 9 8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.
Galatians 4:4-7
Context4:4 But when the appropriate time 10 had come, God sent out his Son, born of a woman, born under the law, 4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. 11 4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls 12 “Abba! 13 Father!” 4:7 So you are no longer a slave but a son, and if you are 14 a son, then you are also an heir through God. 15
Colossians 3:3
Context3:3 for you have died and your life is hidden with Christ in God.
Hebrews 3:5-6
Context3:5 Now Moses was faithful in all God’s 16 house 17 as a servant, to testify to the things that would be spoken. 3:6 But Christ 18 is faithful as a son over God’s 19 house. We are of his house, 20 if in fact we hold firmly 21 to our confidence and the hope we take pride in. 22
Hebrews 3:1
Context3:1 Therefore, holy brothers and sisters, 23 partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, 24
Hebrews 1:2-5
Context1:2 in these last days he has spoken to us in a son, 25 whom he appointed heir of all things, and through whom he created the world. 26 1:3 The Son is 27 the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, 28 and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. 29 1:4 Thus he became 30 so far better than the angels as 31 he has inherited a name superior to theirs.
1:5 For to which of the angels did God 32 ever say, “You are my son! Today I have fathered you”? 33 And in another place 34 he says, 35 “I will be his father and he will be my son.” 36
[14:19] 1 tn Grk “Yet a little while, and.”
[14:20] 2 tn Grk “will know in that day.”
[8:15] 3 tn Grk “slavery again to fear.”
[8:15] 4 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”
[8:16] 6 tn Or possibly “with.” ExSyn 160-61, however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a dat. with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summarturew) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (marturew). This is surely the case in the only other NT text with a dat. (Rom 9:1). (3) Contextually, a dat. of association does not seem to support Paul’s argument: ‘What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God’ [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”
[8:17] 7 tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.
[8:29] 8 tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.
[8:29] 9 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[4:4] 10 tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).
[4:5] 11 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”
[4:6] 12 tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.
[4:6] 13 tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα).
[4:7] 14 tn Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.
[4:7] 15 tc The unusual expression διὰ θεοῦ (dia qeou, “through God”) certainly prompted scribes to alter it to more customary or theologically acceptable ones such as διὰ θεόν (dia qeon, “because of God”; F G 1881 pc), διὰ Χριστοῦ (dia Cristou, “through Christ”; 81 630 pc sa), διὰ ᾿Ιησοῦ Χριστοῦ (dia Ihsou Cristou, “through Jesus Christ”; 1739c), θεοῦ διὰ Χριστοῦ (“[an heir] of God through Christ”; א2 C3 D [P] 0278 [6 326 1505] Ï ar sy), or κληρονόμος μὲν θεοῦ, συγκληρονόμος δὲ Χριστοῦ (klhronomo" men qeou, sugklhronomo" de Cristou, “an heir of God, and fellow-heir with Christ”; Ψ pc [cf. Rom 8:17]). Although it is unusual for Paul to speak of God as an intermediate agent, it is not unprecedented (cf. Gal 1:1; 1 Cor 1:9). Nevertheless, Gal 4:7 is the most direct statement to this effect. Further testimony on behalf of διὰ θεοῦ is to be found in external evidence: The witnesses with this phrase are among the most important in the NT (Ì46 א* A B C* 33 1739*vid lat bo Cl).
[3:5] 16 tn Grk “his”; in the translation the referent (God) has been specified for clarity.
[3:5] 17 sn A quotation from Num 12:7.
[3:6] 18 sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.
[3:6] 19 tn Grk “his”; in the translation the referent (God) has been specified for clarity.
[3:6] 20 tn Grk “whose house we are,” continuing the previous sentence.
[3:6] 21 tc The reading adopted by the translation is found in Ì13,46 B sa, while the vast majority of
[3:6] 22 tn Grk “the pride of our hope.”
[3:1] 23 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
[3:1] 24 tn Grk “of our confession.”
[1:2] 25 tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).
[1:2] 26 tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.
[1:3] 27 tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.
[1:3] 28 tn Grk “by the word of his power.”
[1:3] 29 sn An allusion to Ps 110:1, quoted often in Hebrews.
[1:4] 30 tn Grk “having become.” This is part of the same sentence that extends from v. 1 through v. 4 in the Greek text.
[1:4] 31 tn Most modern English translations attempt to make the comparison somewhat smoother by treating “name” as if it were the subject of the second element: “as the name he has inherited is superior to theirs” (cf. NAB, NIV, NRSV, CEV). However, the Son is the subject of both the first and second elements: “he became so far better”; “he has inherited a name.” The present translation maintains this parallelism even though it results in a somewhat more awkward rendering.
[1:5] 32 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[1:5] 33 tn Grk “I have begotten you.”
[1:5] 34 tn Grk “And again,” quoting another OT passage.
[1:5] 35 tn The words “he says” are not in the Greek text but are supplied to make a complete English sentence. In the Greek text this is a continuation of the previous sentence, but English does not normally employ such long and complex sentences.
[1:5] 36 tn Grk “I will be a father to him and he will be a son to me.”
