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 5:24

5:24 “I tell you the solemn truth, ⁴  the one who hears ⁵  my message ⁶  and believes the one who sent me has eternal life and will not be condemned, ⁷  but has crossed over from death to life.

Yohanes 5:30

5:30 I can do nothing on my own initiative. ⁸  Just as I hear, I judge, and my judgment is just, ⁹  because I do not seek my own will, but the will of the one who sent me. ¹⁰ 

Yohanes 5:36-38

5:36 “But I have a testimony greater than that from John. For the deeds ¹¹  that the Father has assigned me to complete – the deeds ¹²  I am now doing – testify about me that the Father has sent me. 5:37 And the Father who sent me has himself testified about me. You people ¹³  have never heard his voice nor seen his form at any time, ¹⁴  5:38 nor do you have his word residing in you, because you do not believe the one whom he sent.

Yohanes 6:29

6:29 Jesus replied, ¹⁵  “This is the deed ¹⁶  God requires ¹⁷  – to believe in the one whom he ¹⁸  sent.”

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 ¹⁹  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 ²⁰  at the last day.” ²¹ 

Yohanes 6:57

6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes ²²  me will live because of me.

Yohanes 7:29

7:29 but ²³  I know him, because I have come from him ²⁴  and he ²⁵  sent me.”

Yohanes 8:42

8:42 Jesus replied, ²⁶  “If God were your Father, you would love me, for I have come from God and am now here. ²⁷  I ²⁸  have not come on my own initiative, ²⁹  but he ³⁰  sent me.

Yohanes 10:36

10:36 do you say about the one whom the Father set apart ³¹  and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?

Yohanes 11:42

11:42 I knew that you always listen to me, ³²  but I said this ³³  for the sake of the crowd standing around here, that they may believe that you sent me.”

Yohanes 17:3

17:3 Now this ³⁴  is eternal life ³⁵  – that they know you, the only true God, and Jesus Christ, ³⁶  whom you sent.

Yohanes 17:8

17:8 because I have given them the words you have given me. They ³⁷  accepted ³⁸  them ³⁹  and really ⁴⁰  understand ⁴¹  that I came from you, and they believed that you sent me.

Yohanes 17:18

17:18 Just as you sent me into the world, so I sent them into the world. ⁴² 

Yohanes 17:21

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ⁴³  that they will be in us, so that the world will believe that you sent me.

Yohanes 17:23

17:23 I in them and you in me – that they may be completely one, ⁴⁴  so that the world will know that you sent me, and you have loved them just as you have loved me.

Yohanes 17:25

17:25 Righteous Father, even if the world does not know you, I know you, and these men ⁴⁵  know that you sent me.

Yohanes 20:21

20:21 So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.”

[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.

[5:24]  ⁴ tn Grk “Truly, truly, I say to you.”

[5:24]  ⁵ tn Or “obeys.”

[5:24]  ⁶ tn Or “word.”

[5:24]  ⁷ tn Grk “and does not come into judgment.”

[5:30]  ⁸ tn Grk “nothing from myself.”

[5:30]  ⁹ tn Or “righteous,” or “proper.”

[5:30]  ¹⁰ tn That is, “the will of the Father who sent me.”

[5:36]  ¹¹ tn Or “works.”

[5:36]  ¹² tn Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the previous clause.

[5:37]  ¹³ tn The word “people” is not in the Greek text, but is supplied to clarify that the following verbs (“heard,” “seen,” “have residing,” “do not believe”) are second person plural.

[5:37]  ¹⁴ sn You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer – their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century a.d. the giving of the law at Sinai was being celebrated.

[6:29]  ¹⁵ tn Grk “answered and said to them.”

[6:29]  ¹⁶ tn Grk “the work.”

[6:29]  ¹⁷ tn Grk “This is the work of God.”

[6:29]  ¹⁸ tn Grk “that one” (i.e., God).

[6:39]  ¹⁹ 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]  ²⁰ tn Or “resurrect him,” or “make him live again.”

[6:40]  ²¹ 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).

[6:57]  ²² tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[7:29]  ²³ tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).

[7:29]  ²⁴ 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]  ²⁵ tn Grk “and that one.”

[8:42]  ²⁶ tn Grk “Jesus said to them.”

[8:42]  ²⁷ tn Or “I came from God and have arrived.”

[8:42]  ²⁸ tn Grk “For I.” Here γάρ (gar) has not been translated.

[8:42]  ²⁹ tn Grk “from myself.”

[8:42]  ³⁰ tn Grk “that one” (referring to God).

[10:36]  ³¹ tn Or “dedicated.”

[11:42]  ³² tn Grk “that you always hear me.”

[11:42]  ³³ tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[17:3]  ³⁴ tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

[17:3]  ³⁵ sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

[17:3]  ³⁶ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[17:8]  ³⁷ 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]  ³⁸ tn Or “received.”

[17:8]  ³⁹ 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]  ⁴⁰ tn Or “truly.”

[17:8]  ⁴¹ tn Or have come to know.”

[17:18]  ⁴² sn Jesus now compared the mission on which he was sending the disciples to his own mission into the world, on which he was sent by the Father. As the Father sent Jesus into the world (cf. 3:17), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned.

[17:21]  ⁴³ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[17:23]  ⁴⁴ tn Or “completely unified.”

[17:25]  ⁴⁵ 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).