5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. 5:9 Much more then, because we have now been declared righteous 5 by his blood, 6 we will be saved through him from God’s wrath. 7 5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?
8:32 Indeed, he who 8 did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?
2 Korintus 5:19-21Konteks
5:19 In other words, in Christ God was reconciling the world to himself, not counting people’s trespasses against them, and he has given us 9 the message of reconciliation. 5:20 Therefore we are ambassadors for Christ, as though God were making His plea 10 through us. We plead with you 11 on Christ’s behalf, “Be reconciled to God!” 5:21 God 12 made the one who did not know sin 13 to be sin for us, so that in him 14 we would become the righteousness of God.
1 Timotius 1:15-16Konteks
1:15 This saying 15 is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners” – and I am the worst of them! 16 1:16 But here is why I was treated with mercy: so that 17 in me as the worst, 18 Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life.
[3:16] 1 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 : 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] 2 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).
[8:32] 8 tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”