TB_ITL_DRF | Dan <2532> sesungguhnya <3672> agunglah <3173> rahasia <3466> ibadah <2150> kita: "Dia, yang <3739> telah menyatakan <5319> diri-Nya dalam rupa <1722> manusia <4561>, dibenarkan <1344> dalam <1722> Roh <4151>; yang menampakkan <3700> diri-Nya kepada malaikat-malaikat <32>, diberitakan <2784> di antara <1722> bangsa-bangsa yang tidak mengenal Allah <1484>; yang dipercayai <4100> di dalam <1722> dunia <2889>, diangkat <353> dalam <1722> kemuliaan <1391>." | TB | Dan sesungguhnya agunglah rahasia ibadah kita: "Dia, yang telah menyatakan diri-Nya dalam rupa manusia, dibenarkan dalam Roh; yang menampakkan diri-Nya kepada malaikat-malaikat, diberitakan di antara bangsa-bangsa yang tidak mengenal Allah; yang dipercayai di dalam dunia, diangkat dalam kemuliaan." | BIS | Tidak seorang pun dapat menyangkal, betapa besarnya rahasia agama kita: Ia menampakkan diri dalam rupa manusia, dan dinyatakan benar oleh Roh Allah, serta dilihat oleh para malaikat. Beritanya dikumandangkan di antara bangsa-bangsa, dan Ia dipercaya di seluruh dunia dan diangkat ke surga. | FAYH | Menjalani kehidupan yang saleh memang bukan soal mudah. Tetapi jawabannya ada dalam Kristus, yang datang ke dunia sebagai manusia, yang terbukti tidak bercacat cela dalam Roh-Nya, yang dilayani malaikat-malaikat, yang dikhotbahkan di antara bangsa-bangsa, yang diterima oleh manusia di manapun juga dan yang diangkat kembali kepada kemuliaan-Nya di surga.
| DRFT_WBTC | Tidak diragukan lagi, rahasia ibadat kita sangat besar: Kristus ditunjukkan kepada kita dalam bentuk manusia; Roh membuktikan bahwa Dia benar; Ia telah dilihat oleh para malaikat. Kabar Baik tentang Dia telah diberitakan kepada bangsa-bangsa; orang-orang di dunia ini telah percaya kepada-Nya; Ia telah diangkat ke surga dalam kemuliaan. | TL | Dengan tiada terkira-kira besarnya rahasia ibadat kita: Ialah, Yang dinyatakan di dalam tubuh manusia, dibenarkan di dalam Roh, kelihatan kepada malaekat, diberitakan di antara segala orang kafir, dipercayai di dalam dunia, terangkat ke dalam kemuliaan. | KSI | Kita mengakui bahwa sangat agunglah rahasia kesalehan yang kita yakini, "Ia yang sudah dinyatakan dalam keadaan sebagai manusia, dibenarkan dalam ruh, dapat dilihat oleh para malaikat, dikabarkan di antara segala bangsa, dipercayai di dalam dunia, diangkat ke dalam kemuliaan."
| DRFT_SB | Maka orang mengaku juga bahwa besarlah rahsia agama itu: Ia juga yang sudah dinyatakan dalam tubuh manusia, Dibenarkan dalam roh, Kelihatan kepada malaekat, Dikhabarkan antara segala bangsa, Dipercayai dalam dunia, Dibawa naik dalam kemuliaan. | BABA | Orang mngaku juga yang bsar-lah kbaktian punya ruhsia; dia yang sudah di-nyatakan dalam badan manusia, di-bnarkan dalam roh, ternampak k-pada mla'ikat-mla'ikat, di-khabarkan antara smoa bangsa, di-perchaya dalam dunia, di-bawa naik dalam kmulia'an. | KL1863 | Maka sasoenggoehnja besarlah itoe rahasia ibadat: {Yoh 1:14} Allah soedah njata dalem badan manoesia, soedah dibenerken olih Roh, soedah dilihat olih segala malaikat, {Efe 3:5,6} soedah dikabarken di-antara orang kapir, soedah dipertjaja dalem doenia, {Mar 16:19; Luk 9:51; Kis 1:2} soedah di-angkat naik dalem kamoeliaan. | KL1870 | Maka tiada sjak lagi, besarlah rahasia ibadat itoe: Bahwa Allah dinjatakan dalam daging, dibenarkan dalam Roh, kalihatan kapada segala malaikat, dichabarkan di-antara segala orang kapir, dipertjaja dalam doenia, dan di-angkat kapada kamoeliaan. | DRFT_LDK | Maka dengan songgoh 2 nja djuga rahasija xibadet 'ada besar: 'Allah sudah ternjatakan didalam daging, sudah terxadilkan 'awleh Rohh, sudah terlihat kapada segala Mela`ikat, sudah terchothbatkan di`antara segala CHalajikh, sudah tapertjaja didalam dunja, sudah ter`angkat kadalam kamulija`an. | ENDE | Dan memang rahasia agama kita agung; Ia ditampakkan dalam daging, dibenarkan dalam Roh; Ia telah menampakkan Diri kepada para Malaekat Ia telah dimaklumkan kepada sekalian bangsa, Ia telah mendapat kepertjajaan didunia, dan telah diangkat kedalam kemuliaan. | TL_ITL_DRF | Dengan tiada terkira-kira <3672> besarnya <3173> rahasia <3466> ibadat <2150> kita: Ialah <3739>, Yang dinyatakan <5319> di <1722> dalam tubuh <4561> manusia, dibenarkan <1344> di <1722> dalam Roh <4151>, kelihatan <3700> kepada malaekat <32>, diberitakan <2784> di <1722> antara segala orang kafir <1484>, dipercayai <4100> di <1722> dalam dunia <2889>, terangkat <353> ke dalam <1722> kemuliaan <1391>. | AV# | And <2532> without controversy <3672> great <3173> is <2076> (5748) the mystery <3466> of godliness <2150>: God <2316> was manifest <5319> (5681) in <1722> the flesh <4561>, justified <1344> (5681) in <1722> the Spirit <4151>, seen <3700> (5681) of angels <32>, preached <2784> (5681) unto <1722> the Gentiles <1484>, believed on <4100> (5681) in <1722> the world <2889>, received up <353> (5681) into <1722> glory <1391>. | BBE | | MESSAGE | This Christian life is a great mystery, far exceeding our understanding, but some things are clear enough: He appeared in a human body, was proved right by the invisible Spirit, was seen by angels. He was proclaimed among all kinds of peoples, believed in all over the world, taken up into heavenly glory. | NKJV | And without controversy great is the mystery of godliness: God was manifested in the flesh, Justified in the Spirit, Seen by angels, Preached among the Gentiles, Believed on in the world, Received up in glory. | PHILIPS | No one would deny that this religion of ours is a tremendous mystery, resting as it does on the one who appeared in human flesh, was vindicated in the spirit, seen by angels; proclaimed among the nations, believed in throughout the world, taken back to Heaven in glory. | RWEBSTR | And without controversy great is the mystery of godliness: God was revealed in the flesh, justified in the Spirit, seen by angels, preached to the Gentiles, believed on in the world, received up into glory. | GWV | The mystery that gives us our reverence for God is acknowledged to be great: He appeared in his human nature, was approved by the Spirit, was seen by angels, was announced throughout the nations, was believed in the world, and was taken to heaven in glory. | NET | And we all agree,* our religion contains amazing revelation:* He* was revealed in the flesh, vindicated by the Spirit,* seen by angels, proclaimed among Gentiles, believed on in the world, taken up in glory. | NET | 3:16 And we all agree,76 tn Grk “confessedly, admittedly, most certainly.” our religion contains amazing revelation:77 tn Grk “great is the mystery of [our] religion,” or “great is the mystery of godliness.” The word “mystery” denotes a secret previously hidden in God, but now revealed and made widely known (cf. Rom 16:25; 1 Cor 2:7; 4:1; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26-27; 4:3). “Religion” (εὐσέβεια, eusebeia) is a word used frequently in the pastorals with a range of meanings: (1) a certain attitude toward God – “devotion, reverence”; (2) the conduct that befits that attitude – “godliness, piety”; and (3) the whole system of belief and approach to God that forms the basis for such attitude and conduct – “religion, creed.” See BDAG 412-13 s.v.; 2 Tim 3:5; 4 Macc 9:6-7, 29-30; 15:1-3; 17:7. So the following creedal statements are illustrations of the great truths that the church is charged with protecting (v. 15).
He78 tc The Byzantine text along with a few other witnesses (אc Ac C2 D2 Ψ [88 pc] 1739 1881 Ï vgms) read θεός (qeos, “God”) for ὅς (Jos, “who”). Most significant among these witnesses is 1739; the second correctors of some of the other mss> tend to conform to the medieval standard, the Byzantine text, and add no independent voice to the discussion. A few mss> have ὁ θεός (so 88 pc), a reading that is a correction on the anarthrous θεός. On the other side, the masculine relative pronoun ὅς is strongly supported by א* A* C* F G 33 365 pc Did Epiph. Significantly, D* and virtually the entire Latin tradition read the neuter relative pronoun, ὅ (Jo, “which”), a reading that indirectly supports ὅς since it could not easily have been generated if θεός had been in the text. Thus, externally, there is no question as to what should be considered original: The Alexandrian and Western traditions are decidedly in favor of ὅς. Internally, the evidence is even stronger. What scribe would change θεός to ὅς intentionally? “Who” is not only a theologically pale reading by comparison; it also is much harder (since the relative pronoun has no obvious antecedent, probably the reason for the neuter pronoun of the Western tradition). Intrinsically, the rest of 3:16, beginning with ὅς, appears to form a six-strophed hymn. As such, it is a text that is seemingly incorporated into the letter without syntactical connection. Hence, not only should we not look for an antecedent for ὅς (as is often done by commentators), but the relative pronoun thus is not too hard a reading (or impossible, as Dean Burgon believed). Once the genre is taken into account, the relative pronoun fits neatly into the author’s style (cf. also Col 1:15; Phil 2:6 for other places in which the relative pronoun begins a hymn, as was often the case in poetry of the day). On the other hand, with θεός written as a nomen sacrum, it would have looked very much like the relative pronoun: q-=s vs. os. Thus, it may have been easy to confuse one for the other. This, of course, does not solve which direction the scribes would go, although given their generally high Christology and the bland and ambiguous relative pronoun, it is doubtful that they would have replaced θεός with ὅς. How then should we account for θεός? It appears that sometime after the 2nd century the θεός reading came into existence, either via confusion with ὅς or as an intentional alteration to magnify Christ and clear up the syntax at the same time. Once it got in, this theologically rich reading was easily able to influence all the rest of the mss> it came in contact with (including mss> already written, such as א A C D). That this reading did not arise until after the 2nd century is evident from the Western reading, ὅ. The neuter relative pronoun is certainly a “correction” of ὅς, conforming the gender to that of the neuter μυστήριον (musthrion, “mystery”). What is significant in this reading is (1) since virtually all the Western witnesses have either the masculine or neuter relative pronoun, the θεός reading was apparently unknown to them in the 2nd century (when the “Western” text seems to have originated, though its place of origination was most likely in the east); they thus supply strong indirect evidence of ὅς outside of Egypt in the 2nd century; (2) even 2nd century scribes were liable to misunderstand the genre, feeling compelled to alter the masculine relative pronoun because it appeared to them to be too harsh. The evidence, therefore, for ὅς is quite compelling, both externally and internally. As TCGNT 574 notes, “no uncial (in the first hand) earlier than the eighth or ninth century (Ψ) supports θεός; all ancient versions presuppose ὅς or ὅ; and no patristic writer prior to the last third of the fourth century testifies to the reading θεός.” Thus, the cries of certain groups that θεός has to be original must be seen as special pleading in this case. To argue that heretics tampered with the text here is self-defeating, for most of the Western fathers who quoted the verse with the relative pronoun were quite orthodox, strongly affirming the deity of Christ. They would have dearly loved such a reading as θεός. Further, had heretics introduced a variant to θεός, a far more natural choice would have been Χριστός (Cristos, “Christ”) or κύριος (kurios, “Lord”), since the text is self-evidently about Christ, but it is not self-evidently a proclamation of his deity. (See ExSyn 341-42, for a summary discussion on this issue and additional bibliographic references.) was revealed in the flesh,
vindicated by the Spirit,79 tn Or “in spirit.”
seen by angels,
proclaimed among Gentiles,
believed on in the world,
taken up in glory.
Timothy’s Ministry in the Later Times
| BHSSTR | | LXXM | | IGNT | kai <2532> {AND} omologoumenwv <3672> {CONFESSEDLY} mega <3173> {GREAT} estin <2076> (5748) {IS} to <3588> thv <3588> {THE} eusebeiav <2150> {OF PIETY} musthrion <3466> {MYSTERY:} yeov <2316> {GOD} efanerwyh <5319> (5681) {WAS MANIFESTED} en <1722> {IN} sarki <4561> {FLESH,} edikaiwyh <1344> (5681) {WAS JUSTIFIED} en <1722> {IN [THE]} pneumati <4151> {SPIRIT,} wfyh <3700> (5681) {WAS SEEN} aggeloiv <32> {BY ANGELS,} ekhrucyh <2784> (5681) {WAS PROCLAIMED} en <1722> {AMONG [THE]} eynesin <1484> {NATIONS,} episteuyh <4100> (5681) {WAS BELIEVED ON} en <1722> {IN [THE]} kosmw <2889> {WORLD,} anelhfyh <353> (5681) {WAS RECEIVED UP} en <1722> {IN} doxh <1391> {GLORY.} | WH | kai <2532> {CONJ} omologoumenwv <3672> {ADV} mega <3173> {A-NSN} estin <1510> (5748) {V-PXI-3S} to <3588> {T-NSN} thv <3588> {T-GSF} eusebeiav <2150> {N-GSF} musthrion <3466> {N-NSN} ov <3739> {R-NSM} efanerwyh <5319> (5681) {V-API-3S} en <1722> {PREP} sarki <4561> {N-DSF} edikaiwyh <1344> (5681) {V-API-3S} en <1722> {PREP} pneumati <4151> {N-DSN} wfyh <3700> (5681) {V-API-3S} aggeloiv <32> {N-DPM} ekhrucyh <2784> (5681) {V-API-3S} en <1722> {PREP} eynesin <1484> {N-DPN} episteuyh <4100> (5681) {V-API-3S} en <1722> {PREP} kosmw <2889> {N-DSM} anelhmfyh <353> (5681) {V-API-3S} en <1722> {PREP} doxh <1391> {N-DSF} | TR | kai <2532> {CONJ} omologoumenwv <3672> {ADV} mega <3173> {A-NSN} estin <1510> (5748) {V-PXI-3S} to <3588> {T-NSN} thv <3588> {T-GSF} eusebeiav <2150> {N-GSF} musthrion <3466> {N-NSN} yeov <2316> {N-NSM} efanerwyh <5319> (5681) {V-API-3S} en <1722> {PREP} sarki <4561> {N-DSF} edikaiwyh <1344> (5681) {V-API-3S} en <1722> {PREP} pneumati <4151> {N-DSN} wfyh <3700> (5681) {V-API-3S} aggeloiv <32> {N-DPM} ekhrucyh <2784> (5681) {V-API-3S} en <1722> {PREP} eynesin <1484> {N-DPN} episteuyh <4100> (5681) {V-API-3S} en <1722> {PREP} kosmw <2889> {N-DSM} anelhfyh <353> (5681) {V-API-3S} en <1722> {PREP} doxh <1391> {N-DSF} |
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