Yohanes 7:29

7:29 but ¹  I know him, because I have come from him ²  and he ³  sent me.”

Yohanes 18:24

18:24 Then Annas sent him, still tied up, ⁴  to Caiaphas the high priest. ⁵ 

Yohanes 3:17

3:17 For God did not send his Son into the world to condemn the world, ⁶  but that the world should be saved through him.

Yohanes 3:34

3:34 For the one whom God has sent ⁷  speaks the words of God, for he does not give the Spirit sparingly. ⁸ 

Yohanes 5:38

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, ⁹  “This is the deed ¹⁰  God requires ¹¹  – to believe in the one whom he ¹²  sent.”

Yohanes 6:57

6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes ¹³  me will live because of me.

Yohanes 10:36

10:36 do you say about the one whom the Father set apart ¹⁴  and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?

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.

[7:29]  ¹ tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).

[7:29]  ² 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]  ³ tn Grk “and that one.”

[18:24]  ⁴ tn Or “still bound.”

[18:24]  ⁵ sn Where was Caiaphas the high priest located? Did he have a separate palace, or was he somewhere else with the Sanhedrin? Since Augustine (4th century) a number of scholars have proposed that Annas and Caiaphas resided in different wings of the same palace, which were bound together by a common courtyard through which Jesus would have been led as he was taken from Annas to Caiaphas. This seems a reasonable explanation, although there is no conclusive evidence.

[3:17]  ⁶ sn That is, “to judge the world to be guilty and liable to punishment.”

[3:34]  ⁷ tn That is, Christ.

[3:34]  ⁸ tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.

[6:29]  ⁹ tn Grk “answered and said to them.”

[6:29]  ¹⁰ tn Grk “the work.”

[6:29]  ¹¹ tn Grk “This is the work of God.”

[6:29]  ¹² tn Grk “that one” (i.e., God).

[6:57]  ¹³ 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.

[10:36]  ¹⁴ tn Or “dedicated.”

[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).