Yohanes 5:43

5:43 I have come in my Father’s name, and you do not accept ¹  me. If someone else comes in his own name, you will accept ²  him.

Yohanes 7:28-29

7:28 Then Jesus, while teaching in the temple courts, ³  cried out, ⁴  “You both know me and know where I come from! ⁵  And I have not come on my own initiative, ⁶  but the one who sent me ⁷  is true. You do not know him, ⁸  7:29 but ⁹  I know him, because I have come from him ¹⁰  and he ¹¹  sent me.”

Yohanes 12:49

12:49 For I have not spoken from my own authority, ¹²  but the Father himself who sent me has commanded me ¹³  what I should say and what I should speak.

Yohanes 14:10

14:10 Do you not believe that I am in the Father, and the Father is in me? ¹⁴  The words that I say to you, I do not speak on my own initiative, ¹⁵  but the Father residing in me performs ¹⁶  his miraculous deeds. ¹⁷ 

Yohanes 17:8

17:8 because I have given them the words you have given me. They ¹⁸  accepted ¹⁹  them ²⁰  and really ²¹  understand ²²  that I came from you, and they believed that you sent me.

Yohanes 17:25

17:25 Righteous Father, even if the world does not know you, I know you, and these men ²³  know that you sent me.

Galatia 4:4

4:4 But when the appropriate time ²⁴  had come, God sent out his Son, born of a woman, born under the law,

Galatia 4:1

4:1 Now I mean that the heir, as long as he is a minor, ²⁵  is no different from a slave, though he is the owner ²⁶  of everything.

Yohanes 4:9-10

4:9 So the Samaritan woman said to him, “How can you – a Jew ²⁷  – ask me, a Samaritan woman, for water ²⁸  to drink?” (For Jews use nothing in common ²⁹  with Samaritans.) ³⁰ 

4:10 Jesus answered ³¹  her, “If you had known ³²  the gift of God and who it is who said to you, ‘Give me some water ³³  to drink,’ you would have asked him, and he would have given you living water.” ³⁴ 

Yohanes 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ³⁵  but the water that I will give him will become in him a fountain ³⁶  of water springing up ³⁷  to eternal life.”

[5:43]  ¹ tn Or “you do not receive.”

[5:43]  ² tn Or “you will receive.”

[7:28]  ³ tn Grk “the temple.”

[7:28]  ⁴ tn Grk “Then Jesus cried out in the temple, teaching and saying.”

[7:28]  ⁵ sn You both know me and know where I come from! Jesus’ response while teaching in the temple is difficult – it appears to concede too much understanding to his opponents. It is best to take the words as irony: “So you know me and know where I am from, do you?” On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that he has not come on his own initiative (cf. 5:37), but at the bidding of the Father who sent him.

[7:28]  ⁶ tn Grk “And I have not come from myself.”

[7:28]  ⁷ tn The phrase “the one who sent me” refers to God.

[7:28]  ⁸ tn Grk “the one who sent me is true, whom you do not know.”

[7:29]  ⁹ tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).

[7:29]  ¹⁰ tn The preposition παρά (para) followed by the genitive has the local sense preserved and can be used of one person sending another. This does not necessarily imply origin in essence or eternal generation.

[7:29]  ¹¹ tn Grk “and that one.”

[12:49]  ¹² tn Grk “I have not spoken from myself.”

[12:49]  ¹³ tn Grk “has given me commandment.”

[14:10]  ¹⁴ 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]  ¹⁵ tn Grk “I do not speak from myself.”

[14:10]  ¹⁶ tn Or “does.”

[14:10]  ¹⁷ 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).

[17:8]  ¹⁸ 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]  ¹⁹ tn Or “received.”

[17:8]  ²⁰ 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]  ²¹ tn Or “truly.”

[17:8]  ²² tn Or have come to know.”

[17:25]  ²³ tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more general term like “people” because the use of the aorist verb ἔγνωσαν (egnwsan) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20).

[4:4]  ²⁴ tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).

[4:1]  ²⁵ tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.

[4:1]  ²⁶ tn Grk “master” or “lord” (κύριος, kurios).

[4:9]  ²⁷ tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.

[4:9]  ²⁸ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ²⁹ tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.

[4:9]  sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.

[4:9]  ³⁰ sn This is a parenthetical note by the author.

[4:10]  ³¹ tn Grk “answered and said to her.”

[4:10]  ³² tn Or “if you knew.”

[4:10]  ³³ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ³⁴ tn This is a second class conditional sentence in Greek.

[4:10]  sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.

[4:14]  ³⁵ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ³⁶ tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ³⁷ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).