Yohanes 5:36-37

5:36 “But I have a testimony greater than that from John. For the deeds ¹  that the Father has assigned me to complete – the deeds ²  I am now doing – testify about me that the Father has sent me. 5:37 And the Father who sent me has himself testified about me. You people ³  have never heard his voice nor seen his form at any time, ⁴ 

Yohanes 1:33

1:33 And I did not recognize him, but the one who sent me to baptize with water said to me, ‘The one on whom you see the Spirit descending and remaining – this is the one who baptizes with the Holy Spirit.’

Yohanes 8:17-18

8:17 It is written in your law that the testimony of two men is true. ⁵  8:18 I testify about myself ⁶  and the Father who sent me testifies about me.”

Yohanes 12:28-30

12:28 Father, glorify your name.” Then a voice came from heaven, ⁷  “I have glorified it, ⁸  and I will glorify it ⁹  again.” 12:29 The crowd that stood there and heard the voice ¹⁰  said that it had thundered. Others said that an angel had spoken to him. ¹¹  12:30 Jesus said, ¹²  “This voice has not come for my benefit ¹³  but for yours.

Matius 3:17

3:17 And ¹⁴  a voice from heaven said, ¹⁵  “This is my one dear Son; ¹⁶  in him ¹⁷  I take great delight.” ¹⁸ 

Matius 17:5

17:5 While he was still speaking, a ¹⁹  bright cloud ²⁰  overshadowed ²¹  them, and a voice from the cloud said, ²²  “This is my one dear Son, ²³  in whom I take great delight. Listen to him!” ²⁴ 

Markus 1:11

1:11 And a voice came from heaven: “You are my one dear Son; ²⁵  in you I take great delight.” ²⁶ 

Lukas 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ²⁷  And a voice came from heaven, “You are my one dear Son; ²⁸  in you I take great delight.” ²⁹ 

Lukas 3:1

The Ministry of John the Baptist

3:1 In the fifteenth year of the reign of Tiberius Caesar, ³⁰  when Pontius Pilate ³¹  was governor of Judea, and Herod ³²  was tetrarch ³³  of Galilee, and his brother Philip ³⁴  was tetrarch of the region of Iturea and Trachonitis, and Lysanias ³⁵  was tetrarch of Abilene,

Yohanes 5:6-9

5:6 When Jesus saw him lying there and when he realized ³⁶  that the man ³⁷  had been disabled a long time already, he said to him, “Do you want to become well?” 5:7 The sick man answered him, “Sir, ³⁸  I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, ³⁹  someone else ⁴⁰  goes down there ⁴¹  before me.” 5:8 Jesus said to him, “Stand up! Pick up your mat ⁴²  and walk.” 5:9 Immediately the man was healed, ⁴³  and he picked up his mat ⁴⁴  and started walking. (Now that day was a Sabbath.) ⁴⁵ 

[5:36]  ¹ tn Or “works.”

[5:36]  ² tn Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the previous clause.

[5:37]  ³ tn The word “people” is not in the Greek text, but is supplied to clarify that the following verbs (“heard,” “seen,” “have residing,” “do not believe”) are second person plural.

[5:37]  ⁴ sn You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer – their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century a.d. the giving of the law at Sinai was being celebrated.

[8:17]  ⁵ sn An allusion to Deut 17:6.

[8:18]  ⁶ tn Grk “I am the one who testifies about myself.”

[12:28]  ⁷ tn Or “from the sky” (see note on 1:32).

[12:28]  ⁸ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:28]  ⁹ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ¹⁰ tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ¹¹ tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.

[12:30]  ¹² tn Grk “Jesus answered and said.”

[12:30]  ¹³ tn Or “for my sake.”

[3:17]  ¹⁴ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ¹⁵ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[3:17]  ¹⁶ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:17]  sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.

[3:17]  ¹⁷ tn Grk “in whom.”

[3:17]  ¹⁸ tn Or “with whom I am well pleased.”

[3:17]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[17:5]  ¹⁹ tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:5]  ²⁰ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ²¹ tn Or “surrounded.”

[17:5]  ²² tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[17:5]  ²³ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[17:5]  ²⁴ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[1:11]  ²⁵ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[1:11]  ²⁶ tn Or “with you I am well pleased.”

[1:11]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[3:22]  ²⁷ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

[3:22]  ²⁸ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:22]  ²⁹ tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[3:22]  tn Or “with you I am well pleased.”

[3:22]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[3:1]  ³⁰ tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).

[3:1]  sn Tiberius Caesar was the Roman emperor Tiberius Claudius Caesar Augustus, who ruled from a.d. 14-37.

[3:1]  ³¹ sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).

[3:1]  ³² sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.

[3:1]  ³³ sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[3:1]  ³⁴ sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.

[3:1]  ³⁵ sn Nothing else is known about Lysanias tetrarch of Abilene.

[5:6]  ³⁶ tn Or “knew.”

[5:6]  ³⁷ tn Grk “he.” The referent (the man) has been specified in the translation for clarity.

[5:7]  ³⁸ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.

[5:7]  ³⁹ tn Grk “while I am going.”

[5:7]  ⁴⁰ tn Grk “another.”

[5:7]  ⁴¹ tn The word “there” is not in the Greek text but is implied.

[5:8]  ⁴² tn Or “pallet,” “mattress,” “cot,” or “stretcher.” Some of these items, however, are rather substantial (e.g., “mattress”) and would probably give the modern English reader a false impression.

[5:9]  ⁴³ tn Grk “became well.”

[5:9]  ⁴⁴ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.

[5:9]  ⁴⁵ tn Grk “Now it was Sabbath on that day.”

[5:9]  sn This is a parenthetical note by the author.