Deuteronomy 10:18
New English Translation
18 who justly treats[a] the orphan and widow, and who loves resident foreigners, giving them food and clothing.
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- Deuteronomy 10:18 tn Or “who executes justice for” (so NAB, NRSV); NLT “gives justice to.” Cf. Exod 22:21; Lev 19:33-34; Deut 24:14, 17; 27:19.
John 3:16-17
New English Translation
16 For this is the way[a] God loved the world: He gave his one and only[b] Son, so that everyone who believes in him will not perish[c] but have eternal life.[d] 17 For God did not send his Son into the world to condemn the world,[e] but that the world should be saved through him.
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- John 3:16 tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (houtōs) 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 (hōste) 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.
- John 3:16 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 theou), 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, 18; 3:16, 18).
- John 3:16 tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.
- John 3:16 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.
- John 3:17 sn That is, “to judge the world to be guilty and liable to punishment.”
Psalm 145:9
New English Translation
9 The Lord is good to all,
and has compassion on all he has made.[a]
Footnotes
- Psalm 145:9 tn Heb “and his compassion is over all his works.”
Psalm 145:17
New English Translation
Footnotes
- Psalm 145:17 tn Heb “in all his ways.”
- Psalm 145:17 tn Heb “and [is] loving in all his deeds.”
Matthew 5:45
New English Translation
45 so that you may be like[a] your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.
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- Matthew 5:45 tn Grk “be sons of your Father in heaven.” Here, however, the focus is not on attaining a relationship (becoming a child of God) but rather on being the kind of person who shares the characteristics of God himself (a frequent meaning of the Semitic idiom “son of”). See L&N 58.26.
Acts 14:17
New English Translation
17 yet he did not leave himself without a witness by doing good,[a] by giving you rain from heaven[b] and fruitful seasons, satisfying you[c] with food and your hearts with joy.”[d]
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- Acts 14:17 tn The participle ἀγαθουργῶν (agathourgōn) is regarded as indicating means here, parallel to the following participles διδούς (didous) and ἐμπιπλῶν (empiplōn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.
- Acts 14:17 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
- Acts 14:17 tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”
- Acts 14:17 sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Pss 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).
Acts 17:25
New English Translation
25 nor is he served by human hands, as if he needed anything,[a] because he himself gives life and breath and everything to everyone.[b]
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- Acts 17:25 tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
- Acts 17:25 tn Grk “he himself gives to all [people] life and breath and all things.”
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