Kejadian 43:30

43:30 Joseph hurried out, for he was overcome by affection for his brother ¹  and was at the point of tears. ²  So he went to his room and wept there.

Kejadian 43:1

The Second Journey to Egypt

43:1 Now the famine was severe in the land. ³ 

Kisah Para Rasul 3:26

3:26 God raised up ⁴  his servant and sent him first to you, to bless you by turning ⁵  each one of you from your iniquities.” ⁶ 

Yesaya 26:8-9

26:8 Yes, as your judgments unfold, ⁷ 

O Lord, we wait for you.

We desire your fame and reputation to grow. ⁸ 

26:9 I ⁹  look for ¹⁰  you during the night,

my spirit within me seeks you at dawn,

for when your judgments come upon the earth,

those who live in the world learn about justice. ¹¹ 

Yesaya 26:1

Judah Will Celebrate

26:1 At that time ¹²  this song will be sung in the land of Judah:

“We have a strong city!

The Lord’s ¹³  deliverance, like walls and a rampart, makes it secure. ¹⁴ 

Yohanes 3:16-17

3:16 For this is the way ¹⁵  God loved the world: He gave his one and only ¹⁶  Son, so that everyone who believes in him will not perish ¹⁷  but have eternal life. ¹⁸  3:17 For God did not send his Son into the world to condemn the world, ¹⁹  but that the world should be saved through him.

[43:30]  ¹ tn Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child.

[43:30]  ² tn Heb “and he sought to weep.”

[43:1]  ³ tn The disjunctive clause gives supplemental information that is important to the storyline.

[3:26]  ⁴ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ⁵ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ⁶ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[26:8]  ⁷ tn The Hebrew text has, “yes, the way of your judgments.” The translation assumes that “way” is related to the verb “we wait” as an adverbial accusative (“in the way of your judgments we wait”). מִשְׁפָּטֶיךָ (mishpatekha, “your judgments”) could refer to the Lord’s commandments, in which case one might translate, “as we obey your commands.” However, in verse 9 the same form refers to divine acts of judgment on evildoers.

[26:8]  ⁸ tn Heb “your name and your remembrance [is] the desire of [our?] being.”

[26:9]  ⁹ tn Heb “with my soul I.” This is a figure for the speaker himself (“I”).

[26:9]  ¹⁰ tn Or “long for, desire.” The speaker acknowledges that he is eager to see God come in judgment (see vv. 8, 9b).

[26:9]  ¹¹ tn The translation understands צֶדֶק (tsedeq) in the sense of “justice,” but it is possible that it carries the nuance “righteousness,” in which case one might translate, “those who live in the world learn to live in a righteous manner” (cf. NCV).

[26:1]  ¹² tn Heb “In that day” (so KJV).

[26:1]  ¹³ tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.

[26:1]  ¹⁴ tn Heb “deliverance he makes walls and a rampart.”

[3:16]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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.

[3:17]  ¹⁹ sn That is, “to judge the world to be guilty and liable to punishment.”