Matthew 3:17

3:17 And ¹  a voice from heaven said, ²  “This is my one dear Son; ³  in him ⁴  I take great delight.” ⁵ 

Matthew 8:29

8:29 They ⁶  cried out, “Son of God, leave us alone! ⁷  Have you come here to torment us before the time?” ⁸ 

Matthew 16:16

16:16 Simon Peter answered, ⁹  “You are the Christ, ¹⁰  the Son of the living God.”

Matthew 17:5

17:5 While he was still speaking, a ¹¹  bright cloud ¹²  overshadowed ¹³  them, and a voice from the cloud said, ¹⁴  “This is my one dear Son, ¹⁵  in whom I take great delight. Listen to him!” ¹⁶ 

Acts 8:37

8:37 [[EMPTY]] ¹⁷ 

Acts 13:33

13:33 that this promise ¹⁸  God has fulfilled to us, their children, by raising ¹⁹  Jesus, as also it is written in the second psalm, ‘You are my Son; ²⁰  today I have fathered you.’ ²¹ 

Romans 1:4

1:4 who was appointed the Son-of-God-in-power ²²  according to the Holy Spirit ²³  by the resurrection ²⁴  from the dead, Jesus Christ our Lord.

Hebrews 1:5

The Son Is Superior to Angels

1:5 For to which of the angels did God ²⁵  ever say, “You are my son! Today I have fathered you”? ²⁶  And in another place ²⁷  he says, ²⁸  “I will be his father and he will be my son.” ²⁹ 

Hebrews 3:6

3:6 But Christ ³⁰  is faithful as a son over God’s ³¹  house. We are of his house, ³²  if in fact we hold firmly ³³  to our confidence and the hope we take pride in. ³⁴ 

Hebrews 5:5

5:5 So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, ³⁵  who said to him, “You are my Son! Today I have fathered you,” ³⁶ 

Hebrews 5:8

5:8 Although he was a son, he learned obedience through the things he suffered. ³⁷ 

[3:17]  ¹ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ² 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]  ³ 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]  ⁴ tn Grk “in whom.”

[3:17]  ⁵ tn Or “with whom I am well pleased.”

[8:29]  ⁶ tn Grk “And behold, they cried out, saying.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). The participle λέγοντες (legontes) is redundant and has not been translated.

[8:29]  ⁷ tn Grk “what to us and to you?” (an idiom). The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave us alone….”

[8:29]  ⁸ sn There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[16:16]  ⁹ tn Grk “And answering, Simon Peter said.”

[16:16]  ¹⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:5]  ¹¹ 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]  ¹² sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ¹³ tn Or “surrounded.”

[17:5]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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.

[8:37]  ¹⁷ tc A few later mss (E 36 323 453 945 1739 1891 pc) add, with minor variations, 8:37 “He said to him, ‘If you believe with your whole heart, you may.’ He replied, ‘I believe that Jesus Christ is the Son of God.’” Verse 37 is lacking in {Ì^45,74 א A B C 33 614 vg sy^p,h co}. It is clearly not a part of the original text of Acts. The variant is significant in showing how some in the early church viewed a confession of faith. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[13:33]  ¹⁸ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  ¹⁹ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  ²⁰ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ²¹ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[1:4]  ²² sn Appointed the Son-of-God-in-power. Most translations render the Greek participle ὁρισθέντος (Jorisqentos, from ὁρίζω, Jorizw) “declared” or “designated” in order to avoid the possible interpretation that Jesus was appointed the Son of God by the resurrection. However, the Greek term ὁρίζω is used eight times in the NT, and it always has the meaning “to determine, appoint.” Paul is not saying that Jesus was appointed the “Son of God by the resurrection” but “Son-of-God-in-power by the resurrection,” as indicated by the hyphenation. He was born in weakness in human flesh (with respect to the flesh, v. 3) and he was raised with power. This is similar to Matt 28:18 where Jesus told his disciples after the resurrection, “All authority in heaven and on earth has been given to me.”

[1:4]  ²³ tn Grk “spirit of holiness.” Some interpreters take the phrase to refer to Christ’s own inner spirit, which was characterized by holiness.

[1:4]  ²⁴ tn Or “by his resurrection.” Most interpreters see this as a reference to Jesus’ own resurrection, although some take it to refer to the general resurrection at the end of the age, of which Jesus’ resurrection is the first installment (cf. 1 Cor 15:23).

[1:5]  ²⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:5]  ²⁶ tn Grk “I have begotten you.”

[1:5]  ²⁷ tn Grk “And again,” quoting another OT passage.

[1:5]  ²⁸ tn The words “he says” are not in the Greek text but are supplied to make a complete English sentence. In the Greek text this is a continuation of the previous sentence, but English does not normally employ such long and complex sentences.

[1:5]  ²⁹ tn Grk “I will be a father to him and he will be a son to me.”

[3:6]  ³⁰ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ³¹ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ³² tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ³³ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

[3:6]  ³⁴ tn Grk “the pride of our hope.”

[5:5]  ³⁵ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[5:5]  ³⁶ tn Grk “I have begotten you”; see Heb 1:5.

[5:8]  ³⁷ sn There is a wordplay in the Greek text between the verbs “learned” (ἔμαθεν, emaqen) and “suffered” (ἔπαθεν, epaqen).