Matius 3:17

3:17 And ¹  a voice from heaven said, ²  “This is my one dear Son; ³  in him ⁴  I take great delight.” ⁵ 

Markus 1:11

1:11 And a voice came from heaven: “You are my one dear Son; ⁶  in you I take great delight.” ⁷ 

Markus 9:7

9:7 Then ⁸  a cloud ⁹  overshadowed them, ¹⁰  and a voice came from the cloud, “This is my one dear Son. ¹¹  Listen to him!” ¹² 

Lukas 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ¹³  And a voice came from heaven, “You are my one dear Son; ¹⁴  in you I take great delight.” ¹⁵ 

Lukas 9:35

9:35 Then ¹⁶  a voice came from the cloud, saying, “This is my Son, my Chosen One. ¹⁷  Listen to him!” ¹⁸ 

Yohanes 3:16

3:16 For this is the way ¹⁹  God loved the world: He gave his one and only ²⁰  Son, so that everyone who believes in him will not perish ²¹  but have eternal life. ²² 

Yohanes 3:35

3:35 The Father loves the Son and has placed all things under his authority. ²³ 

Yohanes 5:20-23

5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed. 5:21 For just as the Father raises the dead and gives them life, ²⁴  so also the Son gives life to whomever he wishes. ²⁵  5:22 Furthermore, the Father does not judge ²⁶  anyone, but has assigned ²⁷  all judgment to the Son, 5:23 so that all people ²⁸  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

Efesus 1:6

1:6 to the praise of the glory of his grace ²⁹  that he has freely bestowed on us in his dearly loved Son. ³⁰ 

Kolose 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ³¹ 

Kolose 1:2

1:2 to the saints, the faithful ³²  brothers and sisters ³³  in Christ, at Colossae. Grace and peace to you ³⁴  from God our Father! ³⁵ 

Pengkhotbah 1:16-17

Futility of Secular Wisdom

1:16 I thought to myself, ³⁶ 

“I have become much wiser ³⁷  than any of my predecessors who ruled ³⁸  over Jerusalem; ³⁹ 

I ⁴⁰  have acquired much wisdom and knowledge.” ⁴¹ 

1:17 So I decided ⁴²  to discern the benefit of ⁴³  wisdom and knowledge over ⁴⁴  foolish behavior and ideas; ⁴⁵ 

however, I concluded ⁴⁶  that even ⁴⁷  this endeavor ⁴⁸  is like ⁴⁹  trying to chase the wind! ⁵⁰ 

[3:17]  ¹ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ² 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]  ³ 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]  ⁴ tn Grk “in whom.”

[3:17]  ⁵ 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).

[1:11]  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).

[1:11]  ⁷ 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).

[9:7]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:7]  ⁹ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:7]  ¹⁰ tn Grk “And there came a cloud, surrounding them.”

[9:7]  ¹¹ 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).

[9:7]  ¹² 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.

[3:22]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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).

[9:35]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:35]  ¹⁷ tc Most mss, especially the later ones, have ἀγαπητός (agaphto", “the one I love”; A C* W ˹³ 33 Ï it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agaphto" en |w (h)udokhsa, “the one I love, in whom I am well pleased”; C³ D Ψ pc) here, instead of ἐκλελεγμένος (eklelegmeno", “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from Ì^45,75 א B L Ξ [phone] pc co.

[9:35]  tn The participle ὁ ἐκλελεγμένος (Jo eklelegmeno"), which could be translated “the One who has been chosen,” is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ὁ ἐκλεκτός (Jo eklekto") which also appears in Luke 23:35.

[9:35]  sn This divine endorsement is like Luke 3:22 at Jesus’ baptism. One difference here is the mention of the Chosen One, a reference to the unique and beloved role of the regal, messianic Son.

[9:35]  ¹⁸ 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.

[3:16]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tn Grk “has given all things into his hand” (an idiom).

[5:21]  ²⁴ tn Grk “and makes them live.”

[5:21]  ²⁵ tn Grk “the Son makes whomever he wants to live.”

[5:22]  ²⁶ tn Or “condemn.”

[5:22]  ²⁷ tn Or “given,” or “handed over.”

[5:23]  ²⁸ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[1:6]  ²⁹ tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.

[1:6]  ³⁰ tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.

[1:6]  sn God’s grace can be poured out on believers only because of what Christ has done for them. Hence, he bestows his grace on us because we are in his dearly loved Son.

[1:13]  ³¹ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:2]  ³² tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³⁴ tn Or “Grace to you and peace.”

[1:2]  ³⁵ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:16]  ³⁶ tn Heb “I spoke, I, with my heart.”

[1:16]  ³⁷ tn Heb “I, look, I have made great and increased wisdom.” The expression הִגְדַּלְתִּי וְהוֹסַפְתִּי (higdalti vÿhosafti) is a verbal hendiadys; it means that Qoheleth had become the wisest man in the history of Jerusalem.

[1:16]  ³⁸ tn The phrase “who ruled” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:16]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:16]  ⁴⁰ tn Heb “my heart” (לִבִּי, libbi). The term “heart” is a metonymy of part for the whole (“my heart” = myself).

[1:16]  ⁴¹ tn Heb “My heart has seen much wisdom and knowledge.”

[1:17]  ⁴² tn Heb “gave my heart,” or “set my mind.” See v. 13.

[1:17]  ⁴³ tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ⁴⁴ tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ⁴⁵ 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]  ⁴⁶ tn Heb “I know.”

[1:17]  ⁴⁷ tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).

[1:17]  ⁴⁸ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ⁴⁹ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ⁵⁰ tn Heb “striving of wind.”