Skip to content Skip to sidebar Skip to footer
Home / No One Shall Ever Speak of This Again

No One Shall Ever Speak of This Again

Post a Comment

Bible poesy

John 3:16

← 3:15

3:17 →
Book of John.jpg

Print edition of the King James Version
Volume Gospel of John
Christian Bible part New Attestation

John 3:16 is the sixteenth poesy in the Gospel of John'south 3rd chapter. The gospel is 1 of four in the New Testament. It is deemed one of the well-nigh pop verses from the Bible and as a summary of Christianity's primal doctrines.

In the King James Version, it reads:

For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.

John 3:sixteen appears in the conversation between Nicodemus, a Pharisee, and Jesus, a Jewish itinerant preacher. Information technology shows the motives of God the Father on sending Jesus (God the Son) to the humanity. The poesy is considered by biblical scholars to not exist Jesus' words himself, simply John the Evangelist's personal commentary to expand Jesus preaching at John 3's earlier verses. This is determined from the lack of personal pronouns and quotation marks in the early manuscripts.

Biblical context [edit]

The third chapter of the Gospel of John[i] begins with the chat between Nicodemus[2] and Jesus, a Jewish itinerant preacher.[3] This is one of four times in which Nicodemus is mentioned in John:[four] [five] the other are 2:23–25, where he appeared just unmentioned; 7:50; and 19:39.[6] The coming together, likely in Jerusalem, is role of the passion of Jesus.[7] Dissimilar Matthew, Mark, and Luke, the Gospel of John is the only one to mention Jesus' life not chronologically.[8]

Nicodemus was a member of the Pharisees,[9] a Jewish religious movement in the Second Temple Judaism. Information technology was known for its strict adherence to the halakha, a rabbinical Jewish police,[10] and highly opposing attitudes on the ministry building of Jesus.[xi] To avoid trouble with other Pharisees,[12] Nicodemus came to Jesus at dark[13] – the but time a Pharisee is presented positively with Jesus.[fourteen] Later, Nicodemus became a follower of Jesus.[15]

On what Jesus did at the cleansing of the Temple, expelling merchants and money changers,[16] Nicodemus said he knew Jesus was "a teacher come up from God".[17] He then add together: "For no-i could perform the miraculous signs you are doing if God were not with him."[xviii] They so discussed most the demand to born once more earlier able to see the Kingdom of God,[19] and where the spirit goes after the decease of body.[twenty] Jesus then spoke about the conservancy and damnation that people do and do not believe in him volition face,[21] and criticised Nicodemus for the lack of theology understanding.[22]

Translations [edit]

Some of translations for the poetry have been provided as below:[23]

Language(south) or distinctive feature(due south) Translation Contents
Greek Koine Greek Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλ᾽ ἔχῃ ζωὴν αἰώνιον.
Hoútōs gàr ēgápēsen ho theòs ton kósmon, hṓste tòn huiòn tòn monogenê édōken, hína pâs ho pisteúōn eis autòn mḕ apólētai all᾽ ékhēi zōḕn aiṓnion.
Syriac Peshitta ܗܟܢܐ ܓܝܪ ܐܝܝܩ ܐܠܗܐ ܠܥܠܡܐ ܐܝܟܢܐ ܕܠܒܪܗ ܝܚܝܕܝܐ ܢܬܠ ܕܟܠ ܡܢ ܕܡܗܝܡܢ ܟܗ ܠܐ ܢܐܟܙ ܐܠܐ ܢܗܘܘܢ ܠܗ ܝܚܐ ܕܠܥܠܡ܀
Hāḵanā gér ʼaḥeḇ ʼalāhā lʻālmā ʼaykanā dlaḇreh yḥyḏāyā yetel dkul man damhaymen beh lā naḇaḏ élā nehwuwn leh ḥayé dalʻālam.
Latin Vulgate Sic enim Deus dilexit mundum, ut Filium suum unigenitum daret: ut omnis qui credit in eum, non pereat, sed habeat vitam æternam.
Middle English Wycliffe's Bible For God louede so þe earth that he ȝaf his oon bigetun sone þat ech human being þat bileueþ in him perische non only haue euerlastynge lijf.
English Tyndale Bible For God so loveth the worlde yͭ he hath geven his only sonne that none that beleve in him shuld perisshe: just shuld have everlastinge lyfe.
English Douay–Rheims Bible For God and then loved the world, as to give his only begotten Son; that whosoever believeth in him, may not perish, but may have life everlasting.
English language Rex James Version For God so loved the globe, that he gave his only begotten Son, that whosoever believeth in him should not perish, merely have everlasting life.
English language; literal translation Immature's Literal Translation for God did so love the world, that His Son—the only begotten—He gave, that every one who is believing in him may not perish, merely may take life historic period-during.
English Revised Version For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have eternal life.
English; formal equivalence New American Standard Bible For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall non perish, but have eternal life
English; dynamic equivalence Adept News Translation For God loved the earth so much that he gave his only Son, so that everyone who believes in him may non die but take eternal life.
English language; in-between approach New International Version For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish simply have eternal life.
English; formal equivalence English language Standard Version For God so loved the globe, that he gave his simply Son, that whoever believes in him should non perish but have eternal life.
English; paraphrase The Message This is how much God loved the earth: He gave his Son, his one and simply Son. And this is why: so that no 1 need be destroyed; by believing in him, anyone tin can have a whole and lasting life.
English; "optimal equivalence" Christian Standard Bible For God loved the world in this way: He gave his 1 and only Son, and then that anybody who believes in him volition not perish only accept eternal life.

Analysis [edit]

Themes [edit]

Comparison of John 3:15–17 (Male monarch James Version)[24]

John 3:16 is in which God'due south motives on sending Jesus,[25] which in Christianity are to give people assertive in the latter an eternal life, appears in the Gospel for a first time;[26] eternal life is as well a ascendant theme in the entire Gospel.[27] Theologian Larry Hurtado saw the verse to reflect Jesus'due south importance in Christianity.[28] The Methodist minister C. Yard. Barrett wrote, "Mention of the ... the eternal life given ... to believers ... suggests ... the full general setting of the work of Christ in the dearest and judgement of God."[29] Some use this verse to back up Christian universalism,[30] a view that all humans volition eventually exist saved by God.[31] However, Anglican bishop N. T. Wright confuted: "Those who turn down this way have no alternative left to them. And accepting the way of salvation ... is bound upward with faith in Jesus Christ."[32]

The verse's purpose is assumed to strengthen the religion of Christians, not to be an evangelistic tool. This is because John 3:xvi does not comprise commands of vital sacraments (such equally repentance and baptism).[33] For Pawson, the master problem of using information technology for evangelism "is that it does non adequately tell people how to answer to the gospel ... The problem with using a poetry in evangelism that does not tell people how to respond in proper item is that you get a uncomplicated decision which is not enough for a real change in life ... Information technology is non dealing with a gospel situation, and outward evangelistic thrust"; instead, the emphasisation of the verse is, for Christians, to proceed assertive.[34]

John 3:16 has parallels with surrounding verses[35] – up to iii:21, the chat becomes Jesus' monologue.[36] Because ancient Bible copies practise not use quotation marks for dialogues,[37] biblical scholars take disputed on where Jesus and Nicodemus' conversation ends.[38] This results in a controversial speculation[39] that John 3:16 is a personal commentary of an evangelist, traditionally John the Evangelist.[40] Theologian David Pawson said information technology is unusual for Jesus to say such in a third-person perspective,[41] or repeat and aggrandize on what he had said. Jesus never referred to himself as "merely begotten Son"[42] only every bit "Son of Human";[43] "only begotten son" is what the evangelist call Jesus in John ane.[44] Theologian Robert E. Van Voorst commented it is non of import to know if John 3:16 is said by Jesus and the respond depends on readers' views, stating:[45]

Are the words of John 3:sixteen–21 more than true or important if Jesus said them? For those Christians with what I call a 'red-letter mentality', these words would indeed be more than important if Jesus said them. Someone once said to me that information technology is important that Jesus spoke John 3:xvi ... Merely I don't think and then. The Christian church as a whole has never had a view of the Bible that says that some words are truer than others ... All the words of John three are fully truthful, and truly inspired. John 3:sixteen, read in its context, is a powerful expression of the gospel whether Jesus spoke these words or non.

Diction [edit]

John 3:16'southward wording is deemed by Bible commentators to be straightforward,[46] concise,[47] and administrative.[48] The verse is but 25 words long in the Male monarch James Version.[49] First, the poetry begins with "for" to link with prior poesy.[50] "God" here is understood to be God the Father,[51] the showtime person in the Trinity.[52] The word "so"—similar to "thus"—shows a comparing from John 3:15.[53] This is non a quantity but was mistranslated as such in most modern translations (for instance, in the Amplified Bible).[54] Many scholars said the word should exist placed near the beginning to continue the original significant, as was in Koine Greek, the original Bible language:[55]

Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλ᾽ ἔχῃ ζωὴν αἰώνιον.
Thus for loved God the world that the Son the only begotten, He gave so that everyone assertive in Him not should perish merely should have life eternal.[56]

The next word is "loved",[57] known in Greek equally "agape". This concept does non have an equal word in English,[58] only information technology can be translated as the selfless, nonsexual dearest of God for human and of human being for God.[59] "World", translated from κόσμον (kosmon), ways the entire human race,[60] showing God's unlimited and universal beloved.[61] Pawson suggested there should be a meliorate culling to "world", because he thought it connotes an immoral meaning.[62] Sharing similar sentiments, Harris remarked, "Ofttimes in this Gospel at that place are ominous, negative ideas attaching to the term. The globe is evil and needs a saviour."[63] The verb "gave", in past tense, does not have a articulate subject area; Pawson assumed that the word refers to the prior "world".[64]

The "only begotten Son" shows a deep relationship between God the Begetter and God the Son (Jesus).[65] However, post-1950s translations changed it to "only Son"[66] or "one and simply Son";[67] this met criticism for setting aside the virgin nativity of Jesus[68] to his female parent Mary.[69] Dale Moody of the Journal of Biblical Literature offered two alternatives for John iii:16: "Only ane of his kind" (equally the verse derives from its original μονογενῆ meaning monogene, from μονος [monos, 1] and γένος [genos, kind]), or "his 'unique' son".[70] The writer Paul Borthwick wrote "only begotten Son" signifies that Jesus possesses "every artibute of pure Godhood";[71] Pawson, however, argued that the phrase stated Jesus is not everlasting.[72] [a] Theologian Pheme Perkins believed the phrase "He gave His only begotten Son" could be a reference to his afterward crucifixion,[fourscore] an stance shared by Murray J. Harris and Robert E. Van Voorst.[81] Voorst added that the crucifixion might be God to show his love stated in the verse.[82]

The discussion "whosoever" refers to believers, specified by "believeth in Him".[83] Whether the objective pronoun "Him" refers to Jesus or God the Father is debated; general consensus among the analysts is more inclined to the former.[84] The word "perish" is interpreted by theologians as annihilation,[85] though it is unclear if the give-and-take refers the perishing of death or the Last Judgement.[86] Evangelist Andreas J. Köstenberger stated "perish" meant living eternally in God's absenteeism,[87] and Pawson stated it as "a land of ruin or utter uselessness".[88] The word meaning of "everlasting" has been controversial.[89] Theologian Marianne Thompson said information technology does not mean solely "unending: information technology is qualitatively dissimilar from mortal life in the present globe, because it participates in the blessings of the coming age, including being with God, who is living and eternal ... such life is characterized by fullness and affluence";[ninety] though according to the New Attestation professor Merrill C. Tenney the word refers to imperishability.[91]

[edit]

"The reward for faith is beyond our comprehension ... For if the Male parent has given everything he has to the Son, and the Begetter has eternal life, then he has given to the Son to be eternal life ... Whoever believes in the Son has that toward which he tends, that is, the Son, in whom he believes. Simply the Son is eternal life; therefore, whoever believes in him has eternal life."

—Thomas Aquinas, a Cosmic philosopher[92]

Termed every bit "the gilded text of the Bible",[93] "the gospel in a nutshell",[94] and "lowest's text",[93] John three:16 has been a popular subject for theology comments. In Kösternberger's opinion, the verse summarises central teachings in Christianity that are to put beliefs in Jesus,[95] and "at that place is no eye ground: believing in the Son (resulting in eternal life) or refusing to believe (resulting in destruction) are the only options."[96] Christian philosopher William Lane Craig said the verse denotes salvation through Jesus but.[97] According to theologian Paul T. Butler: "God, motivated past infinite love, sent His just son ... not to condemn but to save everyone who believes in His Son ... This text shows God loving us, not for His sake alone, but for our sakes."[93]

Theologians found John 3:xvi reflecting Jesus' position as the second person of the Christian Trinity.[98]

Biblical scholar F. F. Bruce interpreted John 3:16 that God has a limitless and universal love to all humans.[99] Reformed pastor John Calvin wrote the verse asserts Jesus every bit the just way to God'southward salvation.[100] Sharing similar views, Barrett noted that the salvation would only be advantageous whenever there is a belief in Jesus.[101] Calvinist theologian D. A. Carson said the verse "makes information technology clear that, as practical to human beings, the love of God is not the event of their loveliness but of the sublime truth that 'God is love'."[102] Theologian Robert E. Webber described it as "an invitation to embrace a sweeping story that encompassed the whole of history".[103] Bible commentator J. Ramsey Michaels wrote: "God's intent is a saving intent, and the telescopic of his salvation is worldwide. His love for the whole human race expressed itself in the giving of his only Son [who would] die on the cross."[104]

Bruce Vawter, a Catholic priest, stated: "The only explanation that we shall ever have of the gift of eternal life made possible for us in the redemption achieved in Christ is the incredible love of God for the world."[105] Anglican priest Leon Morris compared the idea of God's universal love with God's exclusive love to Jews,[106] which is frequently mentioned in the Old Testament.[107] He so ended that "it is a distinctively Christian idea that God'due south love is broad enough to embrace all mankind. His love is not confined to any national grouping or any spiritual elite. Information technology is a love which gain from the fact that He is love."[106] Presbyterian pastor Lamar Williamson found that John iii:16 emphasises the significance of Jesus in Christianity as God the Son.[108] Catholic theologian Neal M. Flanagan said that the poetry is pivotal to the Johannine theology.[109]

Influences [edit]

John three:16 is considered to be a popular Bible verse[110] and acknowledged equally a summary of the gospel.[111] In the United States, the verse is frequently used past preachers during sermons[112] and widely memorized among evangelical churches' members.[113] 16th-century German Protestant theologian Martin Luther said the verse is "the gospel in miniature".[114] The author Max Lucado, who described the verse as "a xx-[5] word parade of promise", wrote in 2007 that the conciseness of the poetry fabricated information technology easy to retrieve. [115] In 2014, John 3:16 is amongst 10 most-searched verses in BibleGateway.com, a pop Bible website.[116] In a 2017 written report by Christianity Today, the poesy is a popular choice for passwords.[117]

"The text ... has been used by diverse Christian groups as a gospel in miniature considering it provides a blazon of summary for the entire gospel ... You have seen iii:sixteen on billboards or banners during national televised events because [they] rightly see it as an inexpensive means of mass evangelisation. Due to the millions of people who sentry such events, they take been savvy in their communication skills in reaching larger audiences."

—Judith Schubert in 2016[118]

The poetry has been often referenced by consumer products and public figures. In the United states of america, where Christianity is ascendant, evangelists ofttimes write "John 3:sixteen" on signs and walls to attract people's attention. Voorst added, "They hope that some people will recognise as a Bible reference, wait up the verse, and come up to faith in Jesus Christ."[119] The American footballer Tim Tebow wrote John 3:sixteen on the heart black during the 2009 BCS National Title Game, making it the nigh popular search term for more than 24 hours.[120] The poetry has been printed on the shopping bags past Forever 21 fashion retailer[121] and on paper cups' bottom past In-Due north-Out Burger fast-nutrient chain.[119]

Many books have been written that based on John three:16. Computer scientist Donald Knuth published 3:16 Bible Texts Illuminated in 1991, examining and illustrating sixteenth verses of every third chapter in the Bible books.[122] In 2009, Lucado wrote 3:16: The Numbers of Hope,[123] where portions of the poesy is titled in its chapters.[124] Pawson wrote Is John iii:16 the Gospel?, where he analyses every words and grammatical structure of the verse and remarked equally the "most misunderstood poetry".[125] John 3:16: What'south It All About? and Mission 3:16, were written by Harris in 2015 and Borthwick in 2020 respectively.[126]

Notes [edit]

  1. ^ In Christian theology, Jesus holds the same position along with God the Father and God the Holy Spirit.[73] This concept is known every bit the Trinity,[74] which states that God is ane but exists co-as, co-eternally, and co-substantially as the aforementioned 3;[75] each essence, however, is not same towards the other ones.[76] In John three:16, the relationship betwixt God the Father and Jesus, also referred to as God the Son, is shown.[77] The addition of "begotten"—which purposely asserts that Jesus' life started after his virgin nascency—is considered to exist a contradiction of the doctrine,[78] since it does not affirm that Jesus is also cocky-existent together with God the Father and God the Holy Spirit.[79]

References [edit]

  1. ^ Chocolate-brown 2003, p. 301; Bruner 2012, pp. 160–161; Morris 1971, p. 208.
  2. ^ Dark-brown 1966, pp. 128–129; Bruner 2012, p. 173; Morris 1971, p. 209.
  3. ^ Harris 2015, pp. two–3; Sklba & Juknialis 2016, pp. 38–forty.
  4. ^ Avent 2010, p. 1305.
  5. ^ Bassler, Jouette M. (Winter 1989). "Mixed Signals: Nicodemus in the Fourth Gospel". Journal of Biblical Literature. 108 (iv): 635–646. doi:ten.2307/3267184.
  6. ^ Brown 1966, p. 135; Lewis 2005, p. 20; Michaels 1995, p. 55.
  7. ^ Chocolate-brown 1966, p. 114; Köstenberger 2020, p. 381.
  8. ^ Harris 2015, p. ane; Perkins 1990, p. 942; Ralph 2003, p. 240.
  9. ^ Bruce 1983, p. 81; Butler 1961, p. 92.
  10. ^ Borthwick 2020, pp. 11–12; Okure 1998, pp. 1465–1466.
  11. ^ Chocolate-brown 1966, pp. xliii, lxxi; Bruner 2012, p. 68; Harris 2015, pp. 2–3; Köstenberger 2020, pp. 380, 406.
  12. ^ Lucado 2007, p. 4.
  13. ^ Brown 1966, p. 137; Brown 1988, p. 32; Brown 2003, p. 174; Okure 1998, p. 1466.
  14. ^ Kruse 2004, p. 104.
  15. ^ Vawter 1968, p. 429.
  16. ^ Ralph 2003, p. 240.
  17. ^ Butler 1961, pp. 92–93; Bruner 2012, p. 167; Harris 2015, p. four; Okute 1998, p. 1466 sfnm error: no target: CITEREFOkute1998 (help).
  18. ^ Kruse 2004, p. 105; Michaels 1995, p. 55.
  19. ^ Bruner 2012, pp. thirty, 91; DeRuvo 2009, pp. 87–88; Köstenberger 2020, pp. 381–382; Sklba & Juknialis 2016, p. 38.
  20. ^ Kruse 2004, p. 106.
  21. ^ Harris 2015, pp. 4–vi.
  22. ^ Brown 1998, pp. 32–33 sfnm error: no target: CITEREFBrown1998 (aid); Okure 1998, p. 1465.
  23. ^ "John 3:xvi". StudyBible.info. Archived from the original on four March 2021. Retrieved viii March 2022.
  24. ^ "John three". BibleGateway.com. Archived from the original on 30 January 2022. Retrieved 12 March 2022.
  25. ^ Borthwick 2020, pp. 1–3; Lucado 2007, pp. 87–88, 170, 214; Webber 2003, p. 137.
  26. ^ Borthwick 2020, pp. 99–100; Kieffer 2001, p. 966; Köstenberger 2004, pp. 128–129.
  27. ^ Harris 2015, p. 41.
  28. ^ Hurtado 2005, p. 363.
  29. ^ Barrett 1956, p. 214.
  30. ^ Borthwick 2020, p. iv; Lucado 2007, p. 7.
  31. ^ Harris 2003, p. 494.
  32. ^ Wright, Due north. T. (January 1979). "Towards a biblical view of universalism". Themelios. iv (2): 54–58. ISSN 0307-8388.
  33. ^ Borthwick 2020, pp. 91, 93; Pawson 2003, p. 880; Pawson 2014, p. 40.
  34. ^ Pawson 2014, p. 39.
  35. ^ Bruce 1983, pp. 89–91; Carson 1991, p. 206; Harris 2015, pp. 12–13; Kieffer 2001, p. 966.
  36. ^ Brown 1988, p. 33; Carson 1991, pp. 198, 203; Harris 2015, pp. four, 6; Lewis 2005, p. 22.
  37. ^ Carson 1991, p. 204; Knuth 1991, p. 172; Morris 1971, p. 228.
  38. ^ Hurtado 2005, p. 363; Vawter 1968, p. 430.
  39. ^ Harris 2015, p. 33; Palmer 1978, p. 45; Tenney 1995, p. 50.
  40. ^ Köstenberger 2020, p. 382; Perkins 1990, p. 956; Vawter 1968, p. 430.
  41. ^ Pawson 2003, p. 881.
  42. ^ Pawson 2014, pp. 34–35.
  43. ^ Borthwick 2020, p. 21; Harris 2015, p. 34.
  44. ^ Pawson 2014, p. 35; Morris 1971, pp. 228–229.
  45. ^ Voorst 2017, pp. 112–113.
  46. ^ Salmon, Marilyn (18 March 2012). "Commentary on John 3:14–21". Working Preacher. Archived from the original on 11 June 2021. Retrieved 15 March 2022.
  47. ^ Borthwick 2020, pp. 3, 54.
  48. ^ Harris 2015, p. 33.
  49. ^ Harris 2015, p. 27.
  50. ^ Harris 2015, p. 8; Pawson 2014, p. 24.
  51. ^ Harris 2015, p. 9; Pawson 2014, p. seven.
  52. ^ Beatrice, Pier Franco (June 2002). "The Discussion "Homoousios" from Hellenism to Christianity". Church History. 71 (two): 243–272. doi:10.1017/S0009640700095688.
  53. ^ Harris 2015, pp. 10, 36.
  54. ^ Harris 2015, p. 10; Pawson 2014, p. 24.
  55. ^ Pawson 2014, pp. 24–25.
  56. ^ "John 3:sixteen". BibleHub.com. Archived from the original on xiii February 2022. Retrieved 16 March 2022.
  57. ^ Harris 2015, p. eleven; Pawson 2014, pp. 12–13.
  58. ^ Carson 1991, p. 204; Harris 2015, p. 35; Lucado 2009, p. 29 sfnm error: no target: CITEREFLucado2009 (help); Pawson 2014, p. xiv.
  59. ^ Kreeft, Peter. "Honey". Cosmic Educator'due south Resource Center. Archived from the original on 20 April 2001. Retrieved 16 March 2022.
  60. ^ Avent 2010, p. 177; Thomposon 2015, p. 85 sfnm error: no target: CITEREFThomposon2015 (help); Williamson 2004, p. 37.
  61. ^ Borthwick 2020, p. 12; Flanagan 1992, p. 986; Köstenberger 2004, p. 129; Lucado 2007, p. 4.
  62. ^ Pawson 2014, p. xvi.
  63. ^ Harris 2015, pp. 12–13.
  64. ^ Pawson 2014, p. xiv.
  65. ^ Harris 2015, p. 11; Lucado 2007, p. 44.
  66. ^ Solomon 2011, pp. 138–140.
  67. ^ Harris 2015, p. x; Lucado 2007, p. 9.
  68. ^ Irons, Charles Lee (23 Nov 2016). "Allow'south Go Back to 'Merely Begotten'". The Gospel Coalition. Archived from the original on 29 January 2022. Retrieved 14 March 2022.
  69. ^ Borthwick 2020, p. 82; Köstenberger 2020, pp. 36, twoscore–41; Rainbow 2014, pp. 178, 353.
  70. ^ Moody, Dale (December 1953). "God's Only Son: The Translation of John 3:sixteen in the Revised Standard Version". Journal of Biblical Literature. 72 (4): 213–219. doi:10.2307/3261699.
  71. ^ Borthwick 2020, p. 12.
  72. ^ Pawson 2014, p. 13.
  73. ^ Harris 2015, p. 8; Pawson 2014, p. 12; Rainbow 2014, pp. 83, 249.
  74. ^ Borthwick 2020, p. 82; Köstenberger 2020, p. 429; Rainbow 2014, p. 154; Ralph 2003, pp. 252, 259.
  75. ^ Catechism of the Catholic Church building (2d ed.). Libreria Editrice Vaticana. 2019. Paragraphs 232–267.
  76. ^ Lucado 2007, p. 85; Rainbow 2014, p. 160; Ralph 2003, p. 291.
  77. ^ Borthwick 2020, pp. 74, 94; Hurtado 2005, p. 363; Köstenberger 2020, p. 127.
  78. ^ Pawson 2014, p. thirteen; Rainbow 2014, p. 308.
  79. ^ Strachan, R. H. (January 1914). "The Thought of Pre-Existence in the Fourth Gospel". The American Journal of Theology. 18 (1): 81–105. doi:x.1086/479315.
  80. ^ Lucado 2007, pp. xi, 87; Perkins 1990, p. 956.
  81. ^ Harris 2015, p. 33; Lucado 2007, p. 45.
  82. ^ Voorst 2017, p. 111.
  83. ^ Harris 2015, p. xix; Lucado 2007, pp. 10–12.
  84. ^ Knuth 1991, p. 173; Pawson 2014, pp. 14–fifteen.
  85. ^ Bruce 1983, p. 90; Carson 1991, p. 206; Harris 2015, pp. 22–23; Pawson 2014, p. 16.
  86. ^ Lucado 2007, p. 86; Lewis 2005, p. 21.
  87. ^ Harris 2015, p. 22; Köstenberger 2004, p. 129.
  88. ^ Pawson 2014, pp. xviii–19.
  89. ^ Pawson 2014, p. 17.
  90. ^ Thompson 2015, p. 85.
  91. ^ Tenney 1995, p. 50.
  92. ^ Aquinas 2010, p. 204.
  93. ^ a b c Butler 1961, p. 111.
  94. ^ Borthwick 2020, p. 4; Lucado 2007, p. iv; Pawson 2014, p. 6.
  95. ^ Köstenberger 2020, p. 383.
  96. ^ Köstenberger 2004, pp. 129–130.
  97. ^ Harris, Kevin; Craig, William Lane (15 July 2016). "5 Steps to Disbelief". Reasonable Faith. Archived from the original on 9 March 2022. Retrieved 9 March 2022.
  98. ^ Forestell 1968, p. 497; Rainbow 2014, p. 166; Viviano 1990, p. 638.
  99. ^ Bruce 1983, p. 90.
  100. ^ Calvin 1847, pp. 122–123.
  101. ^ Barrett 1956, p. 180.
  102. ^ Carson 1991, p. 205.
  103. ^ Webber 2003, pp. 137–138.
  104. ^ Michaels 1995, p. 59.
  105. ^ Vawter 1968, p. 430.
  106. ^ a b Morris 1971, p. 229.
  107. ^ Greene, Daniel (Summertime 2006). "A Chosen People in a Pluralist Nation: Horace Kallen and the Jewish-American Feel". Religion and American Culture. 16 (2): 161–194. doi:10.1525/rac.2006.16.two.161.
  108. ^ Williamson 2004, p. 37.
  109. ^ Flanagan 1992, p. 986.
  110. ^ Borthwick 2020, p. iii; Bruner 2012, pp. 22, 851, 879; DeRuve 2009, p. 131 sfnm error: no target: CITEREFDeRuve2009 (help); Köstenberger 2004, p. 128.
  111. ^ Borthwick 2020, p. 7; Harris 2015, p. 27; Pawson 2014, p. 39.
  112. ^ Borthwick 2020, p. 3; Pawson 2014, p. vi.
  113. ^ Voorst 2017, p. 40.
  114. ^ Knuth 1991, p. 172; Voorst 2017, p. 108.
  115. ^ Lucado 2007, p. eight.
  116. ^ Tracy, Kate (21 January 2014). "Cheer Up, John three:16: The Earth's Peak 10 Bible Verse Searches of 2013". Christianity Today. Archived from the original on 20 April 2021. Retrieved 16 March 2022.
  117. ^ Smith, Stephen (half dozen Jan 2017). "Beware of Making Jesus Your Password". Christianity Today. Archived from the original on 7 January 2022. Retrieved xvi March 2022.
  118. ^ Schubert 2016, p. 169.
  119. ^ a b Voorst 2017, p. 108.
  120. ^ Thamel, Pete (11 January 2009). "Tebow Returning to Florida for Final Yr". The New York Times. Archived from the original on 27 February 2021. Retrieved xviii March 2022.
  121. ^ Maheshwari, Sapna (23 October 2019). "One Family Built Forever 21, and Fueled Its Collapse". The New York Times. Archived from the original on 27 December 2021. Retrieved xviii March 2022.
  122. ^ Knuth 1991, pp. 5, 8.
  123. ^ Huckabee, Tyler (17 Feb 2022). "Max Lucado on Rediscovering the Power of John 3:16". Relevant. Archived from the original on 1 March 2022. Retrieved 17 March 2022.
  124. ^ Lucado 2007, pp. 11–xii.
  125. ^ Pawson 2014, p. vi.
  126. ^ Borthwick 2020, pp. 139–141; Harris 2015, pp. eleven–xii.

Bibliography [edit]

  • Aquinas, Thomas (August 2010). Commentary on the Gospel of John: Chapters ane–5. Catholic University of America Press. ISBN978-08-13217-23-9.
  • Avent, Paul (28 September 2010). Written report John's Gospel. Xlibris US. ISBN978-14-53570-17-3.
  • Barrett, C. Yard. (1956). The Gospel According to St. John: An Introduction with Commentary and Notes on the Greek Text. S. P. C. K. OCLC 1000558270.
  • Borthwick, Paul (9 June 2020). Mission 3:16: God's One-Verse Invitation to Love the World. InterVarsity Press. ISBN978-08-30836-89-5.
  • Brown, Raymond Due east. (1966). The Gospel According to John. Doubleday. ISBN978-03-85015-17-two.
  • Chocolate-brown, Raymond E. (1988). The Gospel and Epistles of John: A Curtailed Commentary. Liturgical Press. ISBN0-8146-1283-0.
  • Brownish, Raymond E. (May 2003). An Introduction to the Gospel of John. Doubleday. ISBN0-385-50722-4.
  • Bruce, F. F. (1983). The Gospel of John: Introduction, Exposition and Notes past F. F. Bruce. Marshall Pickering. ISBN0-8028-3407-eight.
  • Bruner, F. Dale (22 February 2012). The Gospel of John: A Commentary. William B. Eerdmans Publishing Company. ISBN978-08-02866-35-6.
  • Butler, Paul T. (1961). The Gospel of John: A New Commentary, Workbook, Pedagogy Manual. College Press. OCLC 982697866.
  • Calvin, John (1847). Commentary on the Gospel According to John. Calvin Translation Society. OCLC 27114983.
  • Carson, D. A. (1991). The Gospel According to John. Inter-Varsity Press. ISBN978-08-51117-49-ii.
  • DeRuvo, Fred (2 April 2009). Interpreting the Bible Literally: Is Not As Confusing As It Sounds. Adroit Ventures. ISBN978-14-41487-56-8.
  • Harris, Mark W. (9 December 2003). Historical Dictionary of Unitarian Universalism. Scarecrow Press. ISBN978-08-10865-80-8.
  • Harris, Murray J. (10 June 2015). John 3:16: What's It All About?. Wipf and Stock. ISBN978-14-98224-08-6.
  • Hurtado, Larry (2005). Lord Jesus Christ: Devotion to Jesus in Primeval Christianity. William B. Eerdmans Publishing Company. ISBN978-08-02831-67-5.
  • Knuth, Donald (1991). three:xvi: Bible Texts Illuminated. A-R Editions. ISBN978-08-95792-52-five.
  • Köstenberger, Andreas J. (2004). John: Baker Exegetical Commentary on the New Testament. Baker Publishing Group. ISBN978-08-01026-44-7.
  • Köstenberger, Andreas J. (31 March 2020). The Jesus of the Gospels: An Introduction. Kregel Publications. ISBN978-08-25445-36-1.
  • Kruse, Colin G. (2004). The Gospel According to John: An Introduction and Commentary. William B. Eerdmans Publishing Visitor. ISBN0-8028-2771-iii.
  • Lewis, Scott M. (2005). The Gospel According to John and the Johannine Letters. Liturgical Press. ISBN978-08-14628-63-viii.
  • Lucado, Max (11 September 2007). iii:16: The Numbers of Promise. Thomas Nelson. ISBN978-08-49963-93-3.
  • Michaels, J. Ramsey (1995). New International Biblical Commentary: John. Hendrickson Publishers. ISBN0-85364-658-ix.
  • Morris, Leon (1971). The Gospel According to John. New International Commentary on the New Testament. William B. Eerdmans Publishing Company. ISBN978-0-8028-2504-9.
  • Palmer, Earl F. (1978). The Intimate Gospel: Studies in John. Word Incorporated. ISBN0-8499-0101-4.
  • Pawson, David (2003). Unlocking the Bible: A Unique Overview of the Whole Bible. HarperCollins. ISBN978-0-007166-66-4.
  • Pawson, David (three October 2014). Is John 3:16 the Gospel?. Ballast Recordings. ISBN978-xix-09886-62-9.
  • Rainbow, Paul A. (five September 2014). Johannine Theology: The Gospel, the Epistles and the Apocalypse. InterVarsity Press. ISBN978-08-30896-l-9.
  • Ralph, Margaret Nutting (2003). And God Said What?: An Introduction to Biblical Literary Forms. Paulist Printing. ISBN978-08-09141-29-half dozen.
  • Schubert, Judith (23 Baronial 2016). The Gospel of John: Question by Question. Wipf and Stock. ISBN978-17-25237-41-4.
  • Sklba, Richard J.; Juknialis, Joseph (22 February 2016). Easter Burn down: Fire Starters for the Easter Weekday Homily. Liturgical Press. ISBN978-08-14648-91-nine.
  • Solomon, Robert Thousand. (2011). The Indelible Word: The Authority and Reliability of the Bible. Genesis Books. ISBN978-98-14305-46-four.
  • Tenney, Merrill C. (1995). The Expositor's Bible Commentary with the New International Version. Zondervan. ISBN0-310-50011-7.
  • Thompson, Marianne (2015). John: A Commentary. Westminster John Knox Press. ISBN978-0-664-22111-9.
  • Voorst, Robert E. Van (2017). Normally Misunderstood Verses of the Bible: What They Actually Mean. Cascade Books. ISBN978-15-32610-27-1.
  • Webber, Robert Eastward. (November 2003). Ancient-Futurity Evangelism (Ancient-Futurity): Making Your Church a Religion-Forming Community. Baker Publishing Group. ISBN978-14-41242-ten-5.
  • Williamson, Lamar (2004). Preaching the Gospel of John: Proclaiming the Living Word. Presbyterian Publishing Corporation. ISBN978-06-64225-33-9.

Book capacity

  • Flanagan, Neal M. (1992). "John". In Karris, Robert J. (ed.). The Collegeville Bible Commentary: Based on the New American Bible. Liturgical Press. ISBN0-8146-2211-nine.
  • Forestell, J. Terence (1968). "Proverbs". In Chocolate-brown, Raymond E.; Fitzmyer, Joseph A.; Murphy, Roland E. (eds.). Jerome Biblical Commentary. Prentice Hall. ISBN978-01-35096-12-three.
  • Kieffer, René (2001). "John". In Barton, John; Muddiman, John (eds.). The Oxford Bible Commentary. Oxford University Press. ISBN0-19-875500-seven.
  • Okure, Teresa (1998). "John". In Farmer, William R.; LaCocque, Andre; Levoratti, Armando; Dungan, David Laird (eds.). The International Bible Commentary. Liturgical Printing. ISBN978-08-14624-54-8.
  • Perkins, Pheme (1990). "The Gospel According to John". In Brownish, Raymond East.; Fitzmyer, Joseph A.; Tater, Roland E. (eds.). New Jerome Biblical Commentary. Prentice Hall. ISBN0-xiii-614934-0.
  • Vawter, Bruce (1968). "The Gospel According to Matthew". In Brown, Raymond E.; Fitzmyer, Joseph A.; Murphy, Roland Due east. (eds.). Jerome Biblical Commentary. Prentice Hall. ISBN978-01-35096-12-3.
  • Viviano, Benedict T. (1990). "The Gospel According to Matthew". In Dark-brown, Raymond E.; Fitzmyer, Joseph A.; Murphy, Roland E. (eds.). New Jerome Biblical Commentary. Prentice Hall. ISBN0-13-614934-0.

hicksdely1979.blogspot.com

Source: https://en.wikipedia.org/wiki/John_3:16

You may like these posts

Post a Comment for "No One Shall Ever Speak of This Again"