Discovery BoxJohn 3:16
Context3:16 For this is the way 1 God loved the world: He gave his one and only 2 Son, so that everyone who believes in him will not perish 3 but have eternal life. 4
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 5:18
Context5:18 Consequently, 5 just as condemnation 6 for all people 7 came 8 through one transgression, 9 so too through the one righteous act 10 came righteousness leading to life 11 for all people.
Romans 8:32
Context8:32 Indeed, he who 12 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?
Romans 8:2
Context8:2 For the law of the life-giving Spirit 13 in Christ Jesus has set you 14 free from the law of sin and death.
Colossians 1:21
Context1:21 And you were at one time strangers and enemies in your 15 minds 16 as expressed through 17 your evil deeds,
Colossians 1:1
Context1:1 From Paul, 18 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Colossians 1:1
Context1:1 From Paul, 19 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Colossians 4:9-10
Context4:9 I sent him 20 with Onesimus, the faithful and dear brother, who is one of you. 21 They will tell 22 you about everything here.
4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him).
[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 [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] 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).
[3:16] 3 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] 4 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.
[5:18] 5 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
[5:18] 6 tn Grk “[it is] unto condemnation for all people.”
[5:18] 7 tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.
[5:18] 8 tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.
[5:18] 9 sn One transgression refers to the sin of Adam in Gen 3:1-24.
[5:18] 10 sn The one righteous act refers to Jesus’ death on the cross.
[5:18] 11 tn Grk “righteousness of life.”
[8:32] 12 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?”
[8:2] 13 tn Grk “for the law of the Spirit of life.”
[8:2] 14 tc Most
[1:21] 15 tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).
[1:21] 16 tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.
[1:21] 17 tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.
[1:1] 18 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 19 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[4:9] 20 tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.
[4:9] 22 tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”
