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2001/09/30

OED wotd
powerful, a. (adv.)
1621 DONNE Serm. xv. (1640) 149 [Death] is the powerfullest, the fearefulest enemy.
1586 T. B. La Primaud. Fr. Acad. I. (1594) 80 The..perfect understanding of the chiefest part and most powerfull beginning of himselfe, namelie of his spirit.
1624 DONNE Serm. xvii. (1640) 165 Of all proofes, Demonstration is the powerfullest.
a1711 KEN Div. Love Wks. (1838) 275 Let thy all-powerful love abound in my heart.

King James Version
Revised Standard Version
New English Translation
Amserican Standard Version
J B Phillips New Testament rearranged for the Internet
1 The gospel's prologue: the Word.

John.1 Verses 4 to 5

[4] In him was life; and the life was the light of men.
[5] And the light shineth in darkness; and the darkness comprehended it not.

John.1 Verses 4 to 5

[4] In him was life, and the life was the light of men.
[5] The light shines in the darkness, and the darkness has not overcome it.

1:4 In him was life,8 and the life was the light of mankind.9 1:5 And the light shines on10 in the darkness,11 but12 the darkness has not mastered it.13

8tn John uses zwhv (zwh) 37 times: 17 times it occurs with aijwvnio" (aiwnios), and in the remaining occurrences outside the prologue it is clear from context that 'eternal' life is meant. The two uses in 1:4, if they do not refer to 'eternal' life, would be the only exceptions. (Also 1 John uses zwhv 13 times, always of 'eternal' life.)
sn An allusion to Ps 36:9, which gives significant OT background: "For with you is the fountain of life; In your light we see light." In later Judaism, Bar 4:2 expresses a similar idea. Life, especially eternal life, will become one of the major themes of John's Gospel.
9tn Grk "of men" (but in a generic sense, not restricted to males only, thus "mankind").
10tn Up till now the author has used past tenses (imperfects, aorists); now he switches to a present. The light continually shines (thus the translation, "shines on"). Even as the author writes, it is shining. The present here most likely has gnomic force (though it possible to take it as a historical present); it expresses the timeless truth that the light of the world (cf. 8:12, 9:5, 12:46) never ceases to shine.
sn The light shines on. The question of whether John has in mind here the pre-incarnate Christ or the incarnate Christ is probably too specific. The incarnation is not really introduced until v. 9, but here the point is more general: it is of the very nature of light, that it shines.
11sn The author now introduces what will become a major theme of John's Gospel: the opposition of light and darkness. The antithesis is a natural one, widespread in antiquity. Gen 1 gives considerable emphasis to it in the account of the creation, and so do the writings of Qumran. It is the major theme of one of the most important extra-biblical documents found at Qumran, the so-called War Scroll, properly titled The War of the Sons of Light with the Sons of Darkness. Connections between John and Qumran are still an area of scholarly debate and a consensus has not yet emerged. See T. A. Hoffman, "1 John and the Qumran Scrolls," BTB 8 (1978): 177-21.
12tn Grk "and," but the context clearly indicates a contrast, so this is translated as an adversative use of kaiv (kai).
13tn Or "comprehended it," or "overcome it." The verb katevlaben (katelaben) is not easy to translate. "To seize" or "to grasp" is possible, but this also permits "to grasp with the mind" in the sense of "to comprehend" (esp. in the middle voice). This is probably another Johannine double meaning-one does not usually think of darkness as trying to "understand" light. For it to mean this, "darkness" must be understood as meaning "certain people," or perhaps "humanity" at large, darkened in understanding. But in John's usage, darkness is not normally used of people or a group of people. Rather it usually signifies the evil environment or 'sphere' in which people find themselves: "They loved darkness rather than light" (John 3:19). Those who follow Jesus do not walk in darkness . They are to walk while they have light, lest the darkness "overtake/overcome" them (12:35, same verb as here). For John, with his set of symbols and imagery, darkness is not something which seeks to "understand (comprehend)" the light, but represents the forces of evil which seek to "overcome (conquer)" it. The English verb "to master" may be used in both sorts of contexts, as "he mastered his lesson" and "he mastered his opponent."

1:4In him was life; and the life was the light of men. 1:5And the light shineth in the darkness; and the darkness apprehended it not.

In him appeared life and this life was the light of mankind. The light still shines in the darkness and the darkness has never put it out.

John.1 Verses 9 to 14

[9] That was the true Light, which lighteth every man that cometh into the world.
[10] He was in the world, and the world was made by him, and the world knew him not.
[11] He came unto his own, and his own received him not.
[12] But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
[13] Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
[14] And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

John.1 Verses 9 to 14

[9] The true light that enlightens every man was coming into the world.
[10] He was in the world, and the world was made through him, yet the world knew him not.
[11] He came to his own home, and his own people received him not.
[12] But to all who received him, who believed in his name, he gave power to become children of God;
[13] who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.
[14] And the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father.

1:9 The true light, who gives light to everyone,6 was coming into the world.7 1:10 He was in the world, and the world was created8 by him, but9 the world did not recognize10 him. 1:11 He came to what was his own,11 but12 his own people13 did not receive him.14 1:12 But to all who have received him-those who believe in his name15-he has given the right to become God's children 1:13 -children not born16 by human parents17 or by human desire18 or a husband's19 decision,20 but by God.

6tn Grk "every man" (but in a generic sense, "every person," or "every human being").
7tn Or "He was the true light, who gives light to everyone who comes into the world." The participle ejrcovmenon (ercomenon) may be either (1) neuter nominative, agreeing with toV fw'" (to fw"), or (2) masculine accusative, agreeing with a[nqrwpon (anqrwpon). Option (1) results in a periphrastic imperfect with h\n (hn), h\n toV fw'"... ejrcovmenon, referring to the incarnation. Option (2) would have the participle modifying a[nqrwpon and referring to the true light as enlightening "every man who comes into the world." Option (2) has some rabbinic parallels: the phrase "all who come into the world" is a fairly common expression for "every man" (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as "coming into the world" (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ejgwV fw'" eij" toVn kovsmon ejlhvluqa (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.
sn In v. 9 the world (kovsmo", kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (oJ kovsmo" ou|to", Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase "this present age"(oJ aijwvn ou|to", Jo aiwn Joutos) and contrasted with "the world to come." For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.
8tn Or "was made"; Grk "came into existence."
9tn Grk "and," but in context this is an adversative use of kaiv (kai) and is thus translated "but."
10tn Or "know."
11tn Grk "to his own things."
12tn Grk "and," but in context this is an adversative use of kaiv (kai) and is thus translated "but."
13tn "People" is not in the Greek text but is implied.
14sn His own people did not receive him. There is a subtle irony here: when the lovgo" (logos) came into the world, he came to his own (taV i[dia, ta idia, literally "his own things") and his own people (oiJ i[dioi, Joi idioi), who should have known and received him, but they did not. This time John does not say that "his own" did not know him, but that they did not receive him (parevlabon, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.
15tn On the use of the pisteuvw + eij" (pisteuw + ei") construction in John: the verb pisteuvw occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark (including the longer ending), and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form pivsti" (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, "Believing and Everlasting Life-A Johannine Inquiry," ExpTim 64 [1952/53]: 50-52). John uses pisteuvw in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing "in" Christ" (pisteuvw + eij" + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to "trust" himself to certain individuals). Of these, the most significant is the use of pisteuvw with eij" + accusative. It is not unlike the Pauline ejn Cristw'/ (en Cristw) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: "pisteuvein with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase-an element integral to the primitive Christian conception of faith in Christ-needed to be otherwise expressed" (The Interpretation of the Fourth Gospel, 183).
16tn The Greek term translated "born" here also involves conception.
17tn Grk "of blood(s)." The plural aiJmavtwn (Jaimatwn) has seemed a problem to many interpreters. At least some sources in antiquity imply that blood was thought of as being important in the development of the fetus during its time in the womb: thus Wis 7:1: "in the womb of a mother I was molded into flesh, within the period of 10 months, compacted with blood, from the seed of a man and the pleasure of marriage." In John 1:13, the plural aiJmavtwn may imply the action of both parents. It may also refer to the 'genetic' contribution of both parents, and so be equivalent to "human descent" (see BAGD 22 s.v. ai|ma). E. C. Hoskyns thinks John could not have used the singular here because Christians are in fact 'begotten' by the blood of Christ (The Fourth Gospel, 143), although the context would seem to make it clear that the blood in question is something other than the blood of Christ.
18tn Or "of the will of the flesh." The phrase oujdeV ejk qelhvmato" sarkov" (oude ek qelhmato" sarko") is more clearly a reference to sexual desire, but it should be noted that savrx (sarx) in John does not convey the evil sense common in Pauline usage. For John it refers to the physical nature in its weakness rather than in its sinfulness. There is no clearer confirmation of this than the immediately following verse, where the lovgo" (logos) became savrx.
19tn Or "man's."
20tn The third phrase, oujdeV ejk qelhvmato" ajndrov" (oude ek qelhmato" andros), means much the same as the second one. The word here (ajnhr, anhr) is often used for a husband, resulting in the translation "or a husband's decision," or more generally, "or of any human volition whatsoever." L. Morris may be right when he sees here an emphasis directed at the Jewish pride in race and patriarchal ancestry, although such a specific reference is difficult to prove (John [NICNT], 101).

1:14 Now1 the Word became flesh2 and took up residence3 among us. We4 saw his glory-the glory of the one and only,5 full of grace and truth, who came from the Father.

1tn Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with "and," but English style generally does not.
2tn This looks at the Word incarnate in humility and weakness; the word savrx (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.
3tn Grk "and tabernacled."
sn The Greek word translated took up residence (skhnovw, skhnow) alludes to the OT tabernacle, where the Shekinah, the visible glory of God's presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that used be found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth-the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John's Gospel.
4tn Grk "and we saw."
5tn Or "of the unique one." 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 (tevkna qeou', tekna qeou), 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, 1:18, 3:16, and 3:18).

1:9There was the true light, even the light which lighteth every man, coming into the world. 1:10He was in the world, and the world was made through him, and the world knew him not. 1:11He came unto his own, and they that were his own received him not. 1:12But as many as received him, to them gave he the right to become children of God, even to them that believe on his name: 1:13who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1:14And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth.

1:9-13 - That was the true light which shines upon every man as he comes into the world. He came into the world - the world he had created - and the world failed to recognise him. He came into his own creation, and his own people would not accept him. Yet wherever men did accept him he gave them the power to become sons of God. These were the men who truly believed in him, and their birth depended not on the course of nature nor on any impulse or plan of man, but on God. We saw his splendour (the splendour as of a father's only son), full of grace and truth.

1:14-18 - So the word of God became a human being and lived among us. We saw his splendour (the splendour as of a father's only son), full of grace and truth.

John.16
[33] These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

John.16 Verses 33 to 33

[33] "I have said this to you, that in me you may have peace. In the world you have tribulation; but be of good cheer, I have overcome the world."

16:33 "I have told you these things so that in me you may have peace. In the world you have trouble and suffering,7 but have courage8-I have conquered the world."9

7tn The one Greek term qli'yi" (qliyis) is translated by an English hendiadys (two terms that combine for one meaning) "trouble and suffering." For modern English readers "tribulation" is no longer clearly understandable.
8tn Or "but be courageous."
9tn Or "I am victorious over the world," or "I have overcome the world."

16:33These things have I spoken unto you, that in me ye may have peace. In the world ye have tribulation: but be of good cheer; I have overcome the world.

16:33 I have told you all this so that you may find your peace in me. You will find trouble in the world - but, never lose heart, I have conquered the world!

John.14 Verses 25 to 27

[25] These things have I spoken unto you, being yet present with you.
[26] But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
[27] Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.

John.14 Verses 25 to 27

[25] "These things I have spoken to you, while I am still with you.
[26] But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you.
[27] Peace I leave with you; my peace I give to you; not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid."

14:25 "I have spoken these things while staying1 with you. 14:26 But the Advocate,2 the Holy Spirit, whom the Father will send in my name, will teach you3 everything,4 and will cause you to remember everything5 I said to you."

1tn Or "while remaining" or "while residing."
2tn Or "Helper" or "Counselor"; Grk "Paraclete," from the Greek word paravklhto" (paraklhto"). See the note on the word "Advocate" in v. 16 for a discussion of how this word is translated.
3tn Grk "that one will teach you." The words "that one" have been omitted from the translation since they are redundant in English.
4tn Grk "all things."
5tn Grk "all things."

14:27 "Peace I leave with you;1 my peace I give to you; I do not give it2 to you as the world does.3 Do not let your hearts be distressed or lacking in courage.4"

1sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.
2tn The pronoun "it" is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.
3tn Grk "not as the world gives do I give to you."
4tn Or "distressed or fearful and cowardly."

14:25These things have I spoken unto you, while yetabiding with you. 14:26But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you. 14:27Peace I leave with you; my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be fearful.

14:24-26 - "I have said all this while I am still with you. But the one who is coming to stand by you, the Holy Spirit whom the Father will send in my name, will be your teacher and will bring to your minds all that I have said to you."
14:27 - "I leave behind with you - peace; I give you my own peace and my gift is nothing like the peace of this world. You must not be distressed and you must not be daunted."

Pss.91
[1] He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.
[2] I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust.
[3] Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence.
[4] He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.
[5] Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day;
[6] Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday.
[7] A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee.
[8] Only with thine eyes shalt thou behold and see the reward of the wicked.
[9] Because thou hast made the LORD, which is my refuge, even the most High, thy habitation;
[10] There shall no evil befall thee, neither shall any plague come nigh thy dwelling.
[11] For he shall give his angels charge over thee, to keep thee in all thy ways.
[12] They shall bear thee up in their hands, lest thou dash thy foot against a stone.
[13] Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet.
[14] Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name.
[15] He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him.
[16] With long life will I satisfy him, and shew him my salvation.
posted by TT 12:32 PM

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