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 

Yohanes 5:37

5:37 And the Father who sent me has himself testified about me. You people ⁶  have never heard his voice nor seen his form at any time, ⁷ 

Yohanes 12:28-30

12:28 Father, glorify your name.” Then a voice came from heaven, ⁸  “I have glorified it, ⁹  and I will glorify it ¹⁰  again.” 12:29 The crowd that stood there and heard the voice ¹¹  said that it had thundered. Others said that an angel had spoken to him. ¹²  12:30 Jesus said, ¹³  “This voice has not come for my benefit ¹⁴  but for yours.

Yohanes 12:2

12:2 So they prepared a dinner for Jesus ¹⁵  there. Martha ¹⁶  was serving, and Lazarus was among those present at the table ¹⁷  with him.

Pengkhotbah 1:17-18

1:17 So I decided ¹⁸  to discern the benefit of ¹⁹  wisdom and knowledge over ²⁰  foolish behavior and ideas; ²¹ 

however, I concluded ²²  that even ²³  this endeavor ²⁴  is like ²⁵  trying to chase the wind! ²⁶ 

1:18 For with great wisdom comes ²⁷  great frustration;

whoever increases his ²⁸  knowledge merely ²⁹  increases his ³⁰  heartache.

[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).

[5:37]  ⁶ 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]  ⁷ 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.

[12:28]  ⁸ tn Or “from the sky” (see note on 1:32).

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

[12:28]  ¹⁰ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ¹¹ tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ¹² 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]  ¹³ tn Grk “Jesus answered and said.”

[12:30]  ¹⁴ tn Or “for my sake.”

[12:2]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.

[12:2]  ¹⁶ tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.

[12:2]  ¹⁷ tn Grk “reclining at the table.”

[12:2]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[1:17]  ¹⁸ tn Heb “gave my heart,” or “set my mind.” See v. 13.

[1:17]  ¹⁹ tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²⁰ tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²¹ 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]  ²² tn Heb “I know.”

[1:17]  ²³ tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).

[1:17]  ²⁴ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²⁵ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:17]  ²⁶ tn Heb “striving of wind.”

[1:18]  ²⁷ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:18]  ²⁸ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

[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.