Mark 1:11

1:11 And a voice came from heaven: “You are my one dear Son; ¹  in you I take great delight.” ² 

Mark 9:7

9:7 Then ³  a cloud ⁴  overshadowed them, ⁵  and a voice came from the cloud, “This is my one dear Son. ⁶  Listen to him!” ⁷ 

Genesis 22:2

22:2 God ⁸  said, “Take your son – your only son, whom you love, Isaac ⁹  – and go to the land of Moriah! ¹⁰  Offer him up there as a burnt offering ¹¹  on one of the mountains which I will indicate to ¹²  you.”

Genesis 22:12

22:12 “Do not harm the boy!” ¹³  the angel said. ¹⁴  “Do not do anything to him, for now I know ¹⁵  that you fear ¹⁶  God because you did not withhold your son, your only son, from me.”

Genesis 37:3

37:3 Now Israel loved Joseph more than all his sons ¹⁷  because he was a son born to him late in life, ¹⁸  and he made a special ¹⁹  tunic for him.

Genesis 37:11-13

37:11 His brothers were jealous ²⁰  of him, but his father kept in mind what Joseph said. ²¹ 

37:12 When his brothers had gone to graze their father’s flocks near Shechem, 37:13 Israel said to Joseph, “Your brothers ²²  are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” ²³  Joseph replied. ²⁴ 

Genesis 44:20

44:20 We said to my lord, ‘We have an aged father, and there is a young boy who was born when our father was old. ²⁵  The boy’s ²⁶  brother is dead. He is the only one of his mother’s sons left, ²⁷  and his father loves him.’

Isaiah 42:1

The Lord Commissions His Special Servant

42:1 ²⁸ “Here is my servant whom I support,

my chosen one in whom I take pleasure.

I have placed my spirit on him;

he will make just decrees ²⁹  for the nations. ³⁰ 

Matthew 3:17

3:17 And ³¹  a voice from heaven said, ³²  “This is my one dear Son; ³³  in him ³⁴  I take great delight.” ³⁵ 

Matthew 17:5

17:5 While he was still speaking, a ³⁶  bright cloud ³⁷  overshadowed ³⁸  them, and a voice from the cloud said, ³⁹  “This is my one dear Son, ⁴⁰  in whom I take great delight. Listen to him!” ⁴¹ 

Luke 3:22

3:22 and the Holy Spirit descended on him in bodily form like a dove. ⁴²  And a voice came from heaven, “You are my one dear Son; ⁴³  in you I take great delight.” ⁴⁴ 

Luke 9:35

9:35 Then ⁴⁵  a voice came from the cloud, saying, “This is my Son, my Chosen One. ⁴⁶  Listen to him!” ⁴⁷ 

John 3:35

3:35 The Father loves the Son and has placed all things under his authority. ⁴⁸ 

Hebrews 1:1-2

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ⁴⁹  in various portions ⁵⁰  and in various ways ⁵¹  to our ancestors ⁵²  through the prophets, 1:2 in these last days he has spoken to us in a son, ⁵³  whom he appointed heir of all things, and through whom he created the world. ⁵⁴ 

[1:11]  ¹ 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).

[1:11]  ² tn Or “with you I am well pleased.”

[9:7]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:7]  ⁴ sn This cloud is the cloud of God’s presence and the voice is his as well.

[9:7]  ⁵ tn Grk “And there came a cloud, surrounding them.”

[9:7]  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).

[9:7]  ⁷ 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.

[22:2]  ⁵ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[22:2]  ⁶ sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.

[22:2]  ⁷ sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.

[22:2]  ⁸ sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.

[22:2]  ⁹ tn Heb “which I will say to.”

[22:12]  ⁷ tn Heb “Do not extend your hand toward the boy.”

[22:12]  ⁸ tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:12]  ⁹ sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).

[22:12]  ¹⁰ sn In this context fear refers by metonymy to obedience that grows from faith.

[37:3]  ⁹ tn The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers’ animosity toward Joseph.

[37:3]  ¹⁰ tn Heb “a son of old age was he to him.” This expression means “a son born to him when he [i.e., Jacob] was old.”

[37:3]  ¹¹ tn It is not clear what this tunic was like, because the meaning of the Hebrew word that describes it is uncertain. The idea that it was a coat of many colors comes from the Greek translation of the OT. An examination of cognate terms in Semitic suggests it was either a coat or tunic with long sleeves (cf. NEB, NRSV), or a tunic that was richly embroidered (cf. NIV). It set Joseph apart as the favored one.

[37:11]  ¹¹ sn Joseph’s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.

[37:11]  ¹² tn Heb “kept the word.” The referent of the Hebrew term “word” has been specified as “what Joseph said” in the translation for clarity, and the words “in mind” have been supplied for stylistic reasons.

[37:13]  ¹³ tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”

[37:13]  ¹⁴ sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.

[37:13]  ¹⁵ tn Heb “and he said, ‘Here I am.’” The referent of the pronoun “he” (Joseph) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[44:20]  ¹⁵ tn Heb “and a small boy of old age,” meaning that he was born when his father was elderly.

[44:20]  ¹⁶ tn Heb “his”; the referent (the boy just mentioned) has been specified in the translation for clarity.

[44:20]  ¹⁷ tn Heb “he, only he, to his mother is left.”

[42:1]  ¹⁷ sn Verses 1-7 contain the first of Isaiah’s “servant songs,” which describe the ministry of a special, ideal servant who accomplishes God’s purposes for Israel and the nations. This song depicts the servant as a just king who brings justice to the earth and relief for the oppressed. The other songs appear in 49:1-13; 50:4-11; and 52:13-53:12.

[42:1]  ¹⁸ tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).

[42:1]  ¹⁹ sn Like the ideal king portrayed in Isa 11:1-9, the servant is energized by the divine spirit and establishes justice on the earth.

[3:17]  ¹⁹ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ²⁰ 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]  ²¹ 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]  ²² tn Grk “in whom.”

[3:17]  ²³ tn Or “with whom I am well pleased.”

[17:5]  ²¹ 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]  ²² sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ²³ tn Or “surrounded.”

[17:5]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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.

[3:22]  ²³ tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.

[3:22]  ²⁴ 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).

[3:22]  ²⁵ tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

[9:35]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:35]  ²⁶ tc Most mss, especially the later ones, have ἀγαπητός (agaphto", “the one I love”; A C* W ˹³ 33 Ï it), or ἀγαπητὸς ἐν ᾧ (ἠ)υδόκησα (agaphto" en |w (h)udokhsa, “the one I love, in whom I am well pleased”; C³ D Ψ pc) here, instead of ἐκλελεγμένος (eklelegmeno", “the Chosen One”), but these variants are probably assimilations to Matt 17:5 and Mark 9:7. The text behind the translation also enjoys excellent support from Ì^45,75 א B L Ξ [phone] pc co.

[9:35]  ²⁷ 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.

[3:35]  ²⁷ tn Grk “has given all things into his hand” (an idiom).

[1:1]  ²⁹ tn Or “spoke formerly.”

[1:1]  ³⁰ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ³¹ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ³² tn Grk “to the fathers.”

[1:2]  ³¹ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  ³² tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.