Deuteronomy 7:7-8
Context7:7 It is not because you were more numerous than all the other peoples that the Lord favored and chose you – for in fact you were the least numerous of all peoples. 7:8 Rather it is because of his 1 love 2 for you and his faithfulness to the promise 3 he solemnly vowed 4 to your ancestors 5 that the Lord brought you out with great power, 6 redeeming 7 you from the place of slavery, from the power 8 of Pharaoh king of Egypt.
Deuteronomy 9:5-6
Context9:5 It is not because of your righteousness, or even your inner uprightness, 9 that you have come here to possess their land. Instead, because of the wickedness of these nations the Lord your God is driving them out ahead of you in order to confirm the promise he 10 made on oath to your ancestors, 11 to Abraham, Isaac, and Jacob. 9:6 Understand, therefore, that it is not because of your righteousness that the Lord your God is about to give you this good land as a possession, for you are a stubborn 12 people!
Jeremiah 31:3
Context31:3 In a far-off land the Lord will manifest himself to them.
He will say to them, ‘I have loved you with an everlasting love.
That is why I have continued to be faithful to you. 13
Ezekiel 16:6-8
Context16:6 “‘I passed by you and saw you kicking around helplessly in your blood. I said to you as you lay there in your blood, “Live!” I said to you as you lay there in your blood, “Live!” 14 16:7 I made you plentiful like sprouts in a field; you grew tall and came of age so that you could wear jewelry. Your breasts had formed and your hair had grown, but you were still naked and bare.
16:8 “‘Then I passed by you and watched you, noticing 15 that you had reached the age for love. 16 I spread my cloak 17 over you and covered your nakedness. I swore a solemn oath to you and entered into a marriage covenant with you, declares the sovereign Lord, and you became mine.
John 3:14-17
Context3:14 Just as 18 Moses lifted up the serpent 19 in the wilderness, 20 so must the Son of Man be lifted up, 21 3:15 so that everyone who believes in him may have eternal life.” 22
3:16 For this is the way 23 God loved the world: He gave his one and only 24 Son, so that everyone who believes in him will not perish 25 but have eternal life. 26 3:17 For God did not send his Son into the world to condemn the world, 27 but that the world should be saved through him.
Romans 5:8
Context5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.
Romans 9:15-16
Context9:15 For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 28 9:16 So then, 29 it does not depend on human desire or exertion, 30 but on God who shows mercy.
Romans 9:2
Context9:2 I have great sorrow and unceasing anguish in my heart. 31
Romans 2:13
Context2:13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. 32
Romans 2:2
Context2:2 Now we know that God’s judgment is in accordance with truth 33 against those who practice such things.
Romans 1:9
Context1:9 For God, whom I serve in my spirit by preaching the gospel 34 of his Son, is my witness that 35 I continually remember you
Titus 3:4-7
Context3:4 36 But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 3:6 whom he poured out on us in full measure 37 through Jesus Christ our Savior. 3:7 And so, 38 since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” 39
Titus 3:1
Context3:1 Remind them to be subject to rulers and 40 authorities, to be obedient, to be ready for every good work.
Titus 1:10
Context1:10 For there are many 41 rebellious people, idle talkers, and deceivers, especially those with Jewish connections, 42
[7:8] 1 tn Heb “the
[7:8] 2 tn For the verb אָהַב (’ahav, “to love”) as a term of choice or election, see note on the word “loved” in Deut 4:37.
[7:8] 3 tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).
[7:8] 4 tn Heb “swore on oath.”
[7:8] 5 tn Heb “fathers” (also in vv. 12, 13).
[7:8] 6 tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”
[7:8] 7 sn Redeeming you from the place of slavery. The Hebrew verb translated “redeeming” (from the root פָּדָה, padah) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the
[7:8] 8 tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.
[9:5] 9 tn Heb “uprightness of your heart” (so NASB, NRSV). The Hebrew word צְדָקָה (tsÿdaqah, “righteousness”), though essentially synonymous here with יֹשֶׁר (yosher, “uprightness”), carries the idea of conformity to an objective standard. The term יֹשֶׁר has more to do with an inner, moral quality (cf. NAB, NIV “integrity”). Neither, however, was grounds for the
[9:5] 10 tn Heb “the
[9:6] 12 tn Heb “stiff-necked” (so KJV, NAB, NIV).
[31:3] 13 tn Or “The people of Israel who survived the onslaughts of Egypt and Amalek found favor in the wilderness as they journeyed to find rest. At that time long ago the
[16:6] 14 tc The translation reflects the Hebrew text, which repeats the statement, perhaps for emphasis. However, a few medieval Hebrew manuscripts, the Old Greek, and the Syriac do not include the repetition. The statement could have been accidentally repeated or the second occurrence could have been accidentally omitted. Based on the available evidence it is difficult to know which is more likely.
[16:8] 15 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a participle.
[16:8] 16 tn See similar use of this term in Ezek 23:17; Prov 7:16; Song of Songs 4:10; 7:13.
[16:8] 17 tn Heb “wing” or “skirt.” The gesture symbolized acquiring a woman in early Arabia (similarly, see Deut 22:30; Ruth 3:9).
[3:14] 18 tn Grk “And just as.”
[3:14] 19 sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.
[3:14] 20 sn An allusion to Num 21:5-9.
[3:14] 21 sn So must the Son of Man be lifted up. This is ultimately a prediction of Jesus’ crucifixion. Nicodemus could not have understood this, but John’s readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus’ death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the “pendulum” which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5-11). See also the note on the title Son of Man in 1:51.
[3:15] 22 tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).
[3:16] 23 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] 24 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] 25 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] 26 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] 27 sn That is, “to judge the world to be guilty and liable to punishment.”
[9:15] 28 sn A quotation from Exod 33:19.
[9:16] 29 sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
[9:16] 30 tn Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”
[9:2] 31 tn Grk “my sorrow is great and the anguish in my heart is unceasing.”
[2:13] 32 tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”
[2:2] 33 tn Or “based on truth.”
[1:9] 34 tn Grk “whom I serve in my spirit in the gospel.”
[3:4] 36 tn Verses 4-7 are set as poetry in NA26/NA27. These verses probably constitute the referent of the expression “this saying” in v. 8.
[3:6] 37 tn Or “on us richly.”
[3:7] 38 tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”
[3:7] 39 tn Grk “heirs according to the hope of eternal life.”
[3:1] 40 tc Most later witnesses (D2 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.
[1:10] 41 tc ‡ The earliest and best
[1:10] 42 tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).