Yohanes 4:34

4:34 Jesus said to them, “My food is to do the will of the one who sent me ¹  and to complete ²  his work. ³ 

Yohanes 5:30

5:30 I can do nothing on my own initiative. ⁴  Just as I hear, I judge, and my judgment is just, ⁵  because I do not seek my own will, but the will of the one who sent me. ⁶ 

Yohanes 6:38

6:38 For I have come down from heaven not to do my own will but the will of the one who sent me.

Yohanes 14:31

14:31 but I am doing just what the Father commanded me, so that the world may know ⁷  that I love the Father. ⁸  Get up, let us go from here.” ⁹ 

Yohanes 15:10

15:10 If you obey ¹⁰  my commandments, you will remain ¹¹  in my love, just as I have obeyed ¹²  my Father’s commandments and remain ¹³  in his love.

Yohanes 17:4

17:4 I glorified you on earth by completing ¹⁴  the work you gave me to do. ¹⁵ 

Yesaya 42:1

The Lord Commissions His Special Servant

42:1 ¹⁶ “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 ¹⁷  for the nations. ¹⁸ 

Yesaya 42:21

42:21 The Lord wanted to exhibit his justice

by magnifying his law and displaying it. ¹⁹ 

Matius 3:17

3:17 And ²⁰  a voice from heaven said, ²¹  “This is my one dear Son; ²²  in him ²³  I take great delight.” ²⁴ 

Matius 17:5

17:5 While he was still speaking, a ²⁵  bright cloud ²⁶  overshadowed ²⁷  them, and a voice from the cloud said, ²⁸  “This is my one dear Son, ²⁹  in whom I take great delight. Listen to him!” ³⁰ 

Ibrani 4:15

4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.

Ibrani 5:8-9

5:8 Although he was a son, he learned obedience through the things he suffered. ³¹  5:9 And by being perfected in this way, he became the source of eternal salvation to all who obey him,

Ibrani 7:26

7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens.

Ibrani 10:5-10

10:5 So when he came into the world, he said,

“Sacrifice and offering you did not desire, but a body you prepared for me.

10:6 “Whole burnt offerings and sin-offerings you took no delight in.

10:7 “Then I said, ‘Here I am: ³²  I have come – it is written of me in the scroll of the book – to do your will, O God.’” ³³ 

10:8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” ³⁴  (which are offered according to the law), 10:9 then he says, “Here I am: I have come to do your will.” ³⁵  He does away with ³⁶  the first to establish the second. 10:10 By his will ³⁷  we have been made holy through the offering of the body of Jesus Christ once for all.

Ibrani 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ³⁸ 

Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ³⁹  in Galilee. ⁴⁰  Jesus’ mother ⁴¹  was there,

[4:34]  ¹ sn The one who sent me refers to the Father.

[4:34]  ² tn Or “to accomplish.”

[4:34]  ³ tn The substantival ἵνα (Jina) clause has been translated as an English infinitive clause.

[4:34]  sn No one brought him anything to eat, did they? In the discussion with the disciples which took place while the woman had gone into the city, note again the misunderstanding: The disciples thought Jesus referred to physical food, while he was really speaking figuratively and spiritually again. Thus Jesus was forced to explain what he meant, and the explanation that his food was his mission, to do the will of God and accomplish his work, leads naturally into the metaphor of the harvest. The fruit of his mission was represented by the Samaritans who were coming to him.

[5:30]  ⁴ tn Grk “nothing from myself.”

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

[5:30]  ⁶ tn That is, “the will of the Father who sent me.”

[14:31]  ⁷ tn Or “may learn.”

[14:31]  ⁸ tn Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.

[14:31]  ⁹ sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.

[15:10]  ¹⁰ tn Or “keep.”

[15:10]  ¹¹ tn Or “reside.”

[15:10]  ¹² tn Or “kept.”

[15:10]  ¹³ tn Or “reside.”

[17:4]  ¹⁴ tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.

[17:4]  sn By completing the work. The idea of Jesus being sent into the world on a mission has been mentioned before, significantly in 3:17. It was even alluded to in the immediately preceding verse here (17:3). The completion of the “work” the Father had sent him to accomplish was mentioned by Jesus in 4:34 and 5:36. What is the nature of the “work” the Father has given the Son to accomplish? It involves the Son’s mission to be the Savior of the world, as 3:17 indicates. But this is accomplished specifically through Jesus’ sacrificial death on the cross (a thought implied by the reference to the Father “giving” the Son in 3:16). It is not without significance that Jesus’ last word from the cross is “It is completed” (19:30).

[17:4]  ¹⁵ tn Grk “the work that you gave to me so that I may do it.”

[42:1]  ¹⁶ 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]  ¹⁷ tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).

[42:1]  ¹⁸ 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.

[42:21]  ¹⁹ tn Heb “The Lord was pleased for the sake of his righteousness [or “justice”], he was magnifying [the] law and was making [it] glorious.” The Lord contrasts his good intentions for the people with their present crisis (v. 22). To demonstrate his just character and attract the nations, the Lord wanted to showcase his law among and through Israel (Deut 4:5-8). But Israel disobeyed (v. 24) and failed to carry out their commission.

[3:17]  ²⁰ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ²¹ 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]  ²² 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]  sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.

[3:17]  ²³ tn Grk “in whom.”

[3:17]  ²⁴ tn Or “with whom I am well pleased.”

[3:17]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[17:5]  ²⁵ 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]  ²⁶ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ²⁷ tn Or “surrounded.”

[17:5]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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.

[5:8]  ³¹ sn There is a wordplay in the Greek text between the verbs “learned” (ἔμαθεν, emaqen) and “suffered” (ἔπαθεν, epaqen).

[10:7]  ³² tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:7]  ³³ sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”

[10:8]  ³⁴ sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.

[10:9]  ³⁵ tc The majority of mss, especially the later ones (א² 0278^vid 1739 Ï lat), have ὁ θεός (Jo qeo", “God”) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so Ì⁴⁶ א* A C D K P Ψ 33 1175 1881 2464 al). The longer reading is a palpable corruption, apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.

[10:9]  ³⁶ tn Or “abolishes.”

[10:10]  ³⁷ tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:1]  ³⁸ tn Grk “those who approach.”

[2:1]  ³⁹ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ⁴⁰ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ⁴¹ tn Grk “in Galilee, and Jesus’ mother.”