John 1:16

1:16 For we have all received from his fullness one gracious gift after another. ¹ 

Romans 8:29

8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ²  would be the firstborn among many brothers and sisters. ³ 

Colossians 1:18-19

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ⁴  from among the dead, so that he himself may become first in all things. ⁵ 

1:19 For God ⁶  was pleased to have all his ⁷  fullness dwell ⁸  in the Son ⁹ 

Hebrews 2:14

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ¹⁰  their humanity, ¹¹  so that through death he could destroy ¹²  the one who holds the power of death (that is, the devil),

[1:16]  ¹ tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (carin anti carito") could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).

[8:29]  ² tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[1:18]  ⁴ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ⁵ tn Grk “in order that he may become in all things, himself, first.”

[1:19]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[2:14]  ¹⁰ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ¹¹ tn Grk “the same.”

[2:14]  ¹² tn Or “break the power of,” “reduce to nothing.”