Yohanes 3:11

3:11 I tell you the solemn truth, ¹  we speak about what we know and testify about what we have seen, but ²  you people ³  do not accept our testimony. ⁴ 

Yohanes 3:32

3:32 He testifies about what he has seen and heard, but no one accepts his testimony.

Yohanes 5:30

5:30 I can do nothing on my own initiative. ⁵  Just as I hear, I judge, and my judgment is just, ⁶  because I do not seek my own will, but the will of the one who sent me. ⁷ 

Yohanes 6:38-40

6:38 For I have come down from heaven not to do my own will but the will of the one who sent me. 6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ⁸  at the last day. 6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ⁹  at the last day.” ¹⁰ 

Yohanes 8:26

8:26 I have many things to say and to judge ¹¹  about you, but the Father ¹²  who sent me is truthful, ¹³  and the things I have heard from him I speak to the world.” ¹⁴ 

Yohanes 8:42

8:42 Jesus replied, ¹⁵  “If God were your Father, you would love me, for I have come from God and am now here. ¹⁶  I ¹⁷  have not come on my own initiative, ¹⁸  but he ¹⁹  sent me.

Yohanes 14:10

14:10 Do you not believe that I am in the Father, and the Father is in me? ²⁰  The words that I say to you, I do not speak on my own initiative, ²¹  but the Father residing in me performs ²²  his miraculous deeds. ²³ 

Yohanes 15:15

15:15 I no longer call you slaves, ²⁴  because the slave does not understand ²⁵  what his master is doing. But I have called you friends, because I have revealed to you everything ²⁶  I heard ²⁷  from my Father.

Yohanes 17:8

17:8 because I have given them the words you have given me. They ²⁸  accepted ²⁹  them ³⁰  and really ³¹  understand ³²  that I came from you, and they believed that you sent me.

Ulangan 18:18

18:18 I will raise up a prophet like you for them from among their fellow Israelites. I will put my words in his mouth and he will speak to them whatever I command.

Wahyu 1:1

The Prologue

1:1 The revelation of Jesus Christ, ³³  which God gave him to show his servants ³⁴  what must happen very soon. ³⁵  He made it clear ³⁶  by sending his angel to his servant ³⁷  John,

[3:11]  ¹ tn Grk “Truly, truly, I say to you.”

[3:11]  ² tn Here καί (kai) has been translated as “but” to show the contrast present in the context.

[3:11]  ³ tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).

[3:11]  ⁴ sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).

[5:30]  ⁵ tn Grk “nothing from myself.”

[5:30]  ⁶ tn Or “righteous,” or “proper.”

[5:30]  ⁷ tn That is, “the will of the Father who sent me.”

[6:39]  ⁸ tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[6:40]  ⁹ tn Or “resurrect him,” or “make him live again.”

[6:40]  ¹⁰ sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[8:26]  ¹¹ tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.

[8:26]  ¹² tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.

[8:26]  ¹³ tn Grk “true” (in the sense of one who always tells the truth).

[8:26]  ¹⁴ tn Grk “and what things I have heard from him, these things I speak to the world.”

[8:42]  ¹⁵ tn Grk “Jesus said to them.”

[8:42]  ¹⁶ tn Or “I came from God and have arrived.”

[8:42]  ¹⁷ tn Grk “For I.” Here γάρ (gar) has not been translated.

[8:42]  ¹⁸ tn Grk “from myself.”

[8:42]  ¹⁹ tn Grk “that one” (referring to God).

[14:10]  ²⁰ tn The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egw en tw patri kai Jo pathr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteuei") expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, Jumin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menwn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.

[14:10]  ²¹ tn Grk “I do not speak from myself.”

[14:10]  ²² tn Or “does.”

[14:10]  ²³ tn Or “his mighty acts”; Grk “his works.”

[14:10]  sn Miraculous deeds is most likely a reference to the miraculous signs Jesus had performed, which he viewed as a manifestation of the mighty acts of God. Those he performed in the presence of the disciples served as a basis for faith (although a secondary basis to their personal relationship to him; see the following verse).

[15:15]  ²⁴ tn See the note on the word “slaves” in 4:51.

[15:15]  ²⁵ tn Or “does not know.”

[15:15]  ²⁶ tn Grk “all things.”

[15:15]  ²⁷ tn Or “learned.”

[17:8]  ²⁸ tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:8]  ²⁹ tn Or “received.”

[17:8]  ³⁰ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[17:8]  ³¹ tn Or “truly.”

[17:8]  ³² tn Or have come to know.”

[1:1]  ³³ tn The phrase ἀποκάλυψις ᾿Ιησοῦ Χριστοῦ (ajpokaluyi" Ihsou Cristou, “the revelation of Jesus Christ”) could be interpreted as either an objective genitive (“the revelation about Jesus Christ”), subjective genitive (“the revelation from Jesus Christ”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). In 1:1 and 22:16 it is clear that Jesus has sent his angel to proclaim the message to John; thus the message is from Christ, and this would be a subjective genitive. On a broader scale, though, the revelation is about Christ, so this would be an objective genitive. One important point to note is that the phrase under consideration is best regarded as the title of the book and therefore refers to the whole of the work in all its aspects. This fact favors considering this as a plenary genitive.

[1:1]  ³⁴ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ³⁵ tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”

[1:1]  ³⁶ tn Or “He indicated it clearly” (L&N 33.153).

[1:1]  ³⁷ tn See the note on the word “servants” earlier in this verse.