Job 31:15

31:15 Did not the one who made me in the womb make them? ¹ 

Did not the same one form us in the womb?

Psalms 100:3

100:3 Acknowledge that the Lord is God!

He made us and we belong to him; ² 

we are his people, the sheep of his pasture.

Isaiah 43:1

The Lord Will Rescue His People

43:1 Now, this is what the Lord says,

the one who created you, O Jacob,

and formed you, O Israel:

“Don’t be afraid, for I will protect ³  you.

I call you by name, you are mine.

Isaiah 43:7

43:7 everyone who belongs to me, ⁴ 

whom I created for my glory,

whom I formed – yes, whom I made!

Isaiah 43:15

43:15 I am the Lord, your Holy One, ⁵ 

the one who created Israel, your king.”

Isaiah 44:2

44:2 This is what the Lord, the one who made you, says –

the one who formed you in the womb and helps you:

“Don’t be afraid, my servant Jacob,

Jeshurun, ⁶  whom I have chosen!

John 8:41

8:41 You people ⁷  are doing the deeds of your father.”

Then ⁸  they said to Jesus, ⁹  “We were not born as a result of immorality! ¹⁰  We have only one Father, God himself.”

Acts 17:25

17:25 nor is he served by human hands, as if he needed anything, ¹¹  because he himself gives life and breath and everything to everyone. ¹² 

[31:15]  ¹ tn Heb “him,” but the plural pronoun has been used in the translation to indicate that the referent is the servants mentioned in v. 13 (since the previous “him” in v. 14 refers to God).

[100:3]  ² tn The present translation (like most modern translations) follows the Qere (marginal reading), which reads literally, “and to him [are] we.” The Kethib (consonantal text) has “and not we.” The suffixed preposition לו (“to him”) was confused aurally with the negative particle לא because the two sound identical.

[43:1]  ³ tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”

[43:7]  ⁴ tn Heb “everyone who is called by my name” (so NASB, NIV, NRSV).

[43:15]  ⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[44:2]  ⁶ sn Jeshurun is a poetic name for Israel; it occurs here and in Deut 32:15; 33:5, 26.

[8:41]  ⁷ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:41]  ⁸ tc ‡ Important and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì^66,75 C D Θ Ψ 0250 ˹³ 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:41]  ⁹ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ¹⁰ sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.

[17:25]  ¹¹ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ¹² tn Grk “he himself gives to all [people] life and breath and all things.”