Lukas 9:35
Konteks9:35 Then 1 a voice came from the cloud, saying, “This is my Son, my Chosen One. 2 Listen to him!” 3
Matius 3:17
Konteks3:17 And 4 a voice from heaven said, 5 “This is my one dear Son; 6 in him 7 I take great delight.” 8
Matius 17:5
Konteks17:5 While he was still speaking, a 9 bright cloud 10 overshadowed 11 them, and a voice from the cloud said, 12 “This is my one dear Son, 13 in whom I take great delight. Listen to him!” 14
Yohanes 1:34
Konteks1:34 I have both seen and testified that this man is the Chosen One of God.” 15
Yohanes 3:16-17
Konteks3:16 For this is the way 16 God loved the world: He gave his one and only 17 Son, so that everyone who believes in him will not perish 18 but have eternal life. 19 3:17 For God did not send his Son into the world to condemn the world, 20 but that the world should be saved through him.
Yohanes 3:35-36
Konteks3:35 The Father loves the Son and has placed all things under his authority. 21 3:36 The one who believes in the Son has eternal life. The one who rejects 22 the Son will not see life, but God’s wrath 23 remains 24 on him.
Roma 8:3
Konteks8:3 For God achieved what the law could not do because 25 it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,
Galatia 4:4
Konteks4:4 But when the appropriate time 26 had come, God sent out his Son, born of a woman, born under the law,
Galatia 4:1
Konteks4:1 Now I mean that the heir, as long as he is a minor, 27 is no different from a slave, though he is the owner 28 of everything.
Yohanes 4:9-15
Konteks4:9 So the Samaritan woman said to him, “How can you – a Jew 29 – ask me, a Samaritan woman, for water 30 to drink?” (For Jews use nothing in common 31 with Samaritans.) 32
4:10 Jesus answered 33 her, “If you had known 34 the gift of God and who it is who said to you, ‘Give me some water 35 to drink,’ you would have asked him, and he would have given you living water.” 36 4:11 “Sir,” 37 the woman 38 said to him, “you have no bucket and the well 39 is deep; where then do you get this 40 living water? 41 4:12 Surely you’re not greater than our ancestor 42 Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” 43
4:13 Jesus replied, 44 “Everyone who drinks some of this water will be thirsty 45 again. 4:14 But whoever drinks some of the water that I will give him will never be thirsty again, 46 but the water that I will give him will become in him a fountain 47 of water springing up 48 to eternal life.” 4:15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw 49 water.” 50
[9:35] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:35] 2 tc Most
[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] 3 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.
[3:17] 4 tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.
[3:17] 5 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] 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).
[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] 8 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).
[17:5] 9 tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[17:5] 10 sn This cloud is the cloud of God’s presence and the voice is his as well.
[17:5] 12 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.
[17:5] 13 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).
[17:5] 14 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.
[1:34] 15 tc ‡ What did John the Baptist declare about Jesus on this occasion? Did he say, “This is the Son of God” (οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ, |outo" estin Jo Juio" tou qeou), or “This is the Chosen One of God” (οὗτός ἐστιν ὁ ἐκλεκτὸς τοῦ θεοῦ, outo" estin Jo eklekto" tou qeou)? The majority of the witnesses, impressive because of their diversity in age and locales, read “This is the Son of God” (so {Ì66,75 A B C L Θ Ψ 0233vid Ë1,13 33 1241 aur c f l g bo as well as the majority of Byzantine minuscules and many others}). Most scholars take this to be sufficient evidence to regard the issue as settled without much of a need to reflect on internal evidence. On the other hand, one of the earliest
[3:16] 16 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] 17 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] 18 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] 19 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] 20 sn That is, “to judge the world to be guilty and liable to punishment.”
[3:35] 21 tn Grk “has given all things into his hand” (an idiom).
[3:36] 22 tn Or “refuses to believe,” or “disobeys.”
[3:36] 23 tn Or “anger because of evil,” or “punishment.”
[4:4] 26 tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).
[4:1] 27 tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.
[4:1] 28 tn Grk “master” or “lord” (κύριος, kurios).
[4:9] 29 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] 30 tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).
[4:9] 31 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] 32 sn This is a parenthetical note by the author.
[4:10] 33 tn Grk “answered and said to her.”
[4:10] 34 tn Or “if you knew.”
[4:10] 35 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
[4:10] 36 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.
[4:11] 37 tn Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19).
[4:11] 38 tc ‡ Two early and important Greek
[4:11] 39 tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).
[4:11] 40 tn The anaphoric article has been translated “this.”
[4:11] 41 sn Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.
[4:12] 42 tn Or “our forefather”; Grk “our father.”
[4:12] 43 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end. In this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of “for he” the Greek reads “who”).
[4:13] 44 tn Grk “answered and said to her.”
[4:13] 45 tn Grk “will thirst.”
[4:14] 46 tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.
[4:14] 47 tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.
[4:14] 48 tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).
[4:15] 49 tn Grk “or come here to draw.”
[4:15] 50 tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.