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1 John 3:8
New English Translation
1 John 3:8
New English Translation
8 The one who practices sin is of the devil,[a] because the devil has been sinning[b] from the beginning. For this purpose[c] the Son of God was revealed: to destroy[d] the works of the devil.
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- 1 John 3:8 sn The person who practices sin is of the devil. 1 John 3:10 and John 8:44 might be cited as parallels, because these speak of opponents as the devil’s “children.” However, it is significant that the author of 1 John never speaks of the opponents as “fathered by the devil” in the same sense as Christians are “fathered by God” (3:9). A concept of evildoers as “fathered” by the devil in the same sense as Christians are fathered by God would imply a much more fully developed Gnosticism with its dualistic approach to humanity. The author of 1 John carefully avoids saying that the opponents are “fathered by the devil,” because in Johannine theology not to be fathered by God is to be fathered only by the flesh (John 1:13). This is a significant piece of evidence that 1 John predates the more fully developed Gnosticism of the 2nd century. What the author does say is that the opponents (“the one who practices sin”) are from the devil, in the sense that they belong to him and have given him their allegiance.
- 1 John 3:8 tn The present tense verb has been translated as an extending-from-past present (a present of past action still in progress). See ExSyn 520.
- 1 John 3:8 tn Here εἰς τοῦτο (eis touto) states the purpose for the revelation of God’s Son. However, the phrase offers the same difficulty as all the ἐν τούτῳ (en toutō) phrases in 1 John: Does it refer to what precedes or to what follows? By analogy with the ἐν τούτῳ construction it is probable that the phrase εἰς τοῦτο here refers to what follows: There is a ἵνα (hina) clause following which appears to be related to the εἰς τοῦτο, and in fact is resumptive (that is, it restates the idea of “purpose” already expressed by the εἰς τοῦτο). Thus the meaning is: “For this purpose the Son of God was revealed: to destroy the works of the devil.”
- 1 John 3:8 tn In the Gospel of John λύσῃ (lusē) is used both literally and figuratively. In John 1:27 it refers to a literal loosing of one’s sandal-thong, and in John 2:19 to a destruction of Jesus’ physical body which was understood by the hearers to refer to physical destruction of the Jerusalem temple. In John 5:18 it refers to the breaking of the Sabbath, in John 7:23 to the breaking of the law of Moses, and in John 10:35 to the breaking of the scriptures. The verb is again used literally in John 11:44 at the resurrection of Lazarus when Jesus commands that he be released from the graveclothes with which he was bound. Here in 1 John 3:8 the verb means, with reference to “the works of the devil,” to “destroy, bring to an end, abolish.” See BDAG 607 s.v. λύω 4 and F. Büchsel, TDNT 4:336.
Luke 4:18-19
New English Translation
Luke 4:18-19
New English Translation
18 “The Spirit of the Lord is upon me,
because he has anointed[a] me to proclaim good news[b] to the poor.[c]
He has sent me[d] to proclaim release[e] to the captives
and the regaining of sight[f] to the blind,
to set free[g] those who are oppressed,[h]
19 to proclaim the year[i] of the Lord’s favor.”[j]
Footnotes
- Luke 4:18 sn The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22.
- Luke 4:18 tn Grk “to evangelize,” “to preach the gospel.”
- Luke 4:18 sn The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25). Jesus is commissioned to do this.
- Luke 4:18 tc The majority of mss, especially the later Byzantines, include the phrase “to heal the brokenhearted” at this point (A Θ Ψ 0102 ƒ1 M). The phrase is lacking in several weighty mss (א B D L W Ξ ƒ13 33 579 700 892* lat sys co), including representatives from both the Alexandrian and Western text-forms. From the standpoint of external evidence, the omission of the phrase is more likely what the initial text read. When internal evidence is considered, the shorter reading becomes almost certain. Scribes would be much more prone to add the phrase here to align the text with Isa 61:1, the source of the quotation, than to remove it from the initial text.
- Luke 4:18 sn The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear (Luke 1:77-79; 7:47; 24:47; Acts 2:38; 5:31; 10:43).
- Luke 4:18 sn Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality (Luke 1:77-79; 18:35-43).
- Luke 4:18 sn The essence of Jesus’ messianic work is expressed in the phrase to set free. This line from Isa 58 says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message—he brings the deliverance. The word translated set free is the same Greek word (ἄφεσις, aphesis) translated release earlier in the verse.
- Luke 4:18 sn Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin (Luke 1:77-79; 18:35-43).
- Luke 4:19 sn The year of the Lord’s favor (Grk “the acceptable year of the Lord”) is a description of the Year of Jubilee (Lev 25:10). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.
- Luke 4:19 sn A quotation from Isa 61:1-2a. Within the citation is a line from Isa 58:6, with its reference to setting the oppressed free.
Isaiah 61:1-3
New English Translation
Isaiah 61:1-3
New English Translation
The Lord Will Rejuvenate His People
61 The Spirit of the Sovereign Lord is upon me,
because the Lord has chosen[a] me.[b]
He has commissioned[c] me to encourage[d] the poor,
to help[e] the brokenhearted,
to decree the release of captives,
and the freeing of prisoners,
2 to announce the year when the Lord will show his favor,
the day when our God will seek vengeance,[f]
to console all who mourn,
3 to strengthen those who mourn in Zion,
by giving them a turban, instead of ashes,
oil symbolizing joy,[g] instead of mourning,
a garment symbolizing praise,[h] instead of discouragement.[i]
They will be called oaks of righteousness,[j]
trees planted by the Lord to reveal his splendor.[k]
Footnotes
- Isaiah 61:1 tn Heb “anointed,” i.e., designated to carry out an assigned task.
- Isaiah 61:1 sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).
- Isaiah 61:1 tn Or “sent” (NAB); NCV “has appointed me.”
- Isaiah 61:1 tn Or “proclaim good news to.”
- Isaiah 61:1 tn Heb “to bind up [the wounds of].”
- Isaiah 61:2 tn Heb “to announce the year of the Lord’s favor, and the day of our God’s vengeance.
- Isaiah 61:3 tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”
- Isaiah 61:3 tn Heb “garment of praise.”
- Isaiah 61:3 tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”
- Isaiah 61:3 tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”
- Isaiah 61:3 tn Heb “a planting of the Lord to reveal splendor.”
New English Translation (NET)
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