Matthew 28:5-7
New English Translation
5 But the angel said[a] to the women, “Do not be afraid; I know[b] that you are looking for Jesus, who was crucified.[c] 6 He is not here, for he has been raised,[d] just as he said. Come and see the place where he[e] was lying. 7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He[f] is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!”
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- Matthew 28:5 tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.
- Matthew 28:5 tn Grk “for I know.”
- Matthew 28:5 sn See the note on crucified in 20:19.
- Matthew 28:6 tn The verb here is passive (ἠγέρθη, ēgerthē). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God.
- Matthew 28:6 tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (ho kurios, “the Lord”; A C D L W Γ 0148 ƒ1,13 565 579 700 1241 M lat), τὸ σῶμα τοῦ κυρίου (to sōma tou kuriou, “the body of the Lord”; 1424), and ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* co.
- Matthew 28:7 tn Grk “And behold he.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
John 3:16
New English Translation
16 For this is the way[a] God loved the world: He gave his one and only[b] Son, so that everyone who believes in him will not perish[c] but have eternal life.[d]
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- John 3:16 tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (houtōs) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16, ” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (hōste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God’s love, addressing its mode, intensity, and extent.
- John 3:16 tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12; 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna theou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 18; 3:16, 18).
- John 3:16 tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.
- John 3:16 sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.
Romans 1:16-17
New English Translation
The Power of the Gospel
16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek.[a] 17 For the righteousness[b] of God is revealed in the gospel[c] from faith to faith,[d] just as it is written, “The righteous by faith will live.”[e]
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- Romans 1:16 sn Here the Greek refers to anyone who is not Jewish.
- Romans 1:17 tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).
- Romans 1:17 tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.
- Romans 1:17 tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pisteōs eis pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (NICNT), 1:363-74.
- Romans 1:17 sn A quotation from Hab 2:4.
1 Corinthians 2:2
New English Translation
2 For I decided to be concerned about nothing[a] among you except Jesus Christ, and him crucified.
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- 1 Corinthians 2:2 tn Grk “to know nothing.”
2 Corinthians 5:18-21
New English Translation
18 And all these things are from God who reconciled us to himself through Christ, and who has given us the ministry of reconciliation. 19 In other words, in Christ God was reconciling the world to himself, not counting people’s trespasses against them, and he has given us[a] the message of reconciliation. 20 Therefore we are ambassadors for Christ, as though God were making his plea[b] through us. We plead with you[c] on Christ’s behalf, “Be reconciled to God!” 21 God[d] made the one who did not know sin[e] to be sin for us, so that in him[f] we would become the righteousness of God.
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- 2 Corinthians 5:19 tn Or “he has entrusted to us.”
- 2 Corinthians 5:20 tn Or “as though God were begging.”
- 2 Corinthians 5:20 tn Or “we beg you.”
- 2 Corinthians 5:21 tn Grk “He”; the referent (God) has been specified in the translation for clarity.
- 2 Corinthians 5:21 sn The one who did not know sin is a reference to Jesus Christ.
- 2 Corinthians 5:21 sn That is, “in Christ.”
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