John 1:3
Context1:3 All things were created 1 by him, and apart from him not one thing was created 2 that has been created. 3
Ephesians 3:9
Context3:9 and to enlighten 4 everyone about God’s secret plan 5 – a secret that has been hidden for ages 6 in God 7 who has created all things.
Colossians 1:16-17
Context1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, 8 whether principalities or powers – all things were created through him and for him.
1:17 He himself is before all things and all things are held together 9 in him.
Hebrews 1:2
Context1:2 in these last days he has spoken to us in a son, 10 whom he appointed heir of all things, and through whom he created the world. 11
Hebrews 1:10-12
Context1:10 And,
“You founded the earth in the beginning, Lord, 12
and the heavens are the works of your hands.
1:11 They will perish, but you continue.
And they will all grow old like a garment,
1:12 and like a robe you will fold them up
and like a garment 13 they will be changed,
but you are the same and your years will never run out.” 14
[1:3] 1 tn Or “made”; Grk “came into existence.”
[1:3] 2 tn Or “made”; Grk “nothing came into existence.”
[1:3] 3 tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest
[3:9] 4 tn There is a possible causative nuance in the Greek verb, but this is difficult to convey in the translation.
[3:9] 5 tn Grk “what is the plan of the divine secret.” Earlier the author had used οἰκονομία (oikonomia; here “plan”) to refer to his own “stewardship” (v. 2). But now he is speaking about the content of this secret, not his own activity in relation to it.
[3:9] 6 tn Or “for eternity,” or perhaps “from the Aeons.” Cf. 2:2, 7.
[3:9] 7 tn Or “by God.” It is possible that ἐν (en) plus the dative here indicates agency, that is, that God has performed the action of hiding the secret. However, this usage of the preposition ἐν is quite rare in the NT, and even though here it does follow a perfect passive verb as in the Classical idiom, it is more likely that a different nuance is intended.
[1:16] 8 tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.
[1:17] 9 tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.
[1:2] 10 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] 11 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.
[1:10] 12 sn You founded the earth…your years will never run out. In its original setting Ps 102:25-27 refers to the work of God in creation, but here in Hebrews 1:10-12 the writer employs it in reference to Christ, the Lord, making a strong argument for the essential deity of the Son.
[1:12] 13 tc The words “like a garment” (ὡς ἱμάτιον, Jw" Jimation) are found in excellent and early
[1:12] 14 sn A quotation from Ps 102:25-27.