Kejadian 17:19

17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. ¹  I will confirm my covenant with him as a perpetual ²  covenant for his descendants after him.

Kejadian 21:12

21:12 But God said to Abraham, “Do not be upset ³  about the boy or your slave wife. Do ⁴  all that Sarah is telling ⁵  you because through Isaac your descendants will be counted. ⁶ 

Yohanes 3:16

3:16 For this is the way ⁷  God loved the world: He gave his one and only ⁸  Son, so that everyone who believes in him will not perish ⁹  but have eternal life. ¹⁰ 

Roma 5:8

5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

Roma 8:32

8:32 Indeed, he who ¹¹  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?

Ibrani 11:17

11:17 By faith Abraham, when he was tested, offered up Isaac. He had received the promises, ¹²  yet he was ready to offer up ¹³  his only son.

Ibrani 11:1

People Commended for Their Faith

11:1 Now faith is being sure of what we hope for, being convinced of what we do not see.

Yohanes 4:9-10

4:9 So the Samaritan woman said to him, “How can you – a Jew ¹⁴  – ask me, a Samaritan woman, for water ¹⁵  to drink?” (For Jews use nothing in common ¹⁶  with Samaritans.) ¹⁷ 

4:10 Jesus answered ¹⁸  her, “If you had known ¹⁹  the gift of God and who it is who said to you, ‘Give me some water ²⁰  to drink,’ you would have asked him, and he would have given you living water.” ²¹ 

[17:19]  ¹ tn Heb “will call his name Isaac.” The name means “he laughs,” or perhaps “may he laugh” (see the note on the word “laughed” in v. 17).

[17:19]  ² tn Or “as an eternal.”

[21:12]  ³ tn Heb “Let it not be evil in your eyes.”

[21:12]  ⁴ tn Heb “listen to her voice.” The idiomatic expression means “obey; comply.” Here her advice, though harsh, is necessary and conforms to the will of God. Later (see Gen 25), when Abraham has other sons, he sends them all away as well.

[21:12]  ⁵ tn The imperfect verbal form here draws attention to an action that is underway.

[21:12]  ⁶ tn Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael.

[3:16]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[8:32]  ¹¹ 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?”

[11:17]  ¹² tn Here “received the promises” refers to the pledges themselves, not to the things God promised.

[11:17]  ¹³ tn Grk “he was offering up.” The tense of this verb indicates the attempt or readiness to sacrifice Isaac without the actual completion of the deed.

[4:9]  ¹⁴ tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.

[4:9]  ¹⁵ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ¹⁶ tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.

[4:9]  sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.

[4:9]  ¹⁷ sn This is a parenthetical note by the author.

[4:10]  ¹⁸ tn Grk “answered and said to her.”

[4:10]  ¹⁹ tn Or “if you knew.”

[4:10]  ²⁰ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ²¹ tn This is a second class conditional sentence in Greek.

[4:10]  sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.