Lukas 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ¹  And a voice came from heaven, “You are my one dear Son; ²  in you I take great delight.” ³ 

Matius 3:17

3:17 And ⁴  a voice from heaven said, ⁵  “This is my one dear Son; ⁶  in him ⁷  I take great delight.” ⁸ 

Yohanes 3:16

3:16 For this is the way ⁹  God loved the world: He gave his one and only ¹⁰  Son, so that everyone who believes in him will not perish ¹¹  but have eternal life. ¹² 

Yohanes 3:35-36

3:35 The Father loves the Son and has placed all things under his authority. ¹³  3:36 The one who believes in the Son has eternal life. The one who rejects ¹⁴  the Son will not see life, but God’s wrath ¹⁵  remains ¹⁶  on him.

Yohanes 3:2

3:2 came to Jesus ¹⁷  at night ¹⁸  and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs ¹⁹  that you do unless God is with him.”

Pengkhotbah 1:17-18

1:17 So I decided ²⁰  to discern the benefit of ²¹  wisdom and knowledge over ²²  foolish behavior and ideas; ²³ 

however, I concluded ²⁴  that even ²⁵  this endeavor ²⁶  is like ²⁷  trying to chase the wind! ²⁸ 

1:18 For with great wisdom comes ²⁹  great frustration;

whoever increases his ³⁰  knowledge merely ³¹  increases his ³²  heartache.

[3:22]  ¹ 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]  ² 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]  ³ 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).

[3:17]  ⁴ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ⁵ 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]  ⁶ 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]  ⁷ tn Grk “in whom.”

[3:17]  ⁸ 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).

[3:16]  ⁹ tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) 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 (Jwste) 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.

[3:16]  ¹⁰ 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 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).

[3:16]  ¹¹ tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.

[3:16]  ¹² 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.

[3:35]  ¹³ tn Grk “has given all things into his hand” (an idiom).

[3:36]  ¹⁴ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ¹⁵ tn Or “anger because of evil,” or “punishment.”

[3:36]  ¹⁶ tn Or “resides.”

[3:2]  ¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ¹⁸ tn Or “during the night.”

[3:2]  sn Possibly Nicodemus came…at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif – compare John 9:4, 11:10, 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.

[3:2]  ¹⁹ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

[1:17]  ²⁰ tn Heb “gave my heart,” or “set my mind.” See v. 13.

[1:17]  ²¹ tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²² tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²³ tn The terms שִׂכְלוּת (sikhlut, “folly”) and הוֹלֵלוֹת (holelot, “foolishness”) are synonyms. The term שִׂכְלוּת (alternate spelling of סִכְלוּת, sikhlut) refers to foolish behavior (HALOT 755 s.v. סִכְלוּת), while הוֹלֵלוֹת refers to foolish ideas and mental blindness (HALOT 242 s.v. הוֹלֵלוֹת). Qoheleth uses these terms to refer to foolish ideas and self-indulgent pleasures (e.g., Eccl 2:2-3, 12-14; 7:25; 9:3; 10:1, 6, 13).

[1:17]  ²⁴ tn Heb “I know.”

[1:17]  ²⁵ tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).

[1:17]  ²⁶ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²⁷ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²⁸ tn Heb “striving of wind.”

[1:18]  ²⁹ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ³⁰ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ³¹ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ³² tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.