John 3:17

3:17 For God did not send his Son into the world to condemn the world, ¹  but that the world should be saved through him.

John 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 ²  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 ³  at the last day.” ⁴ 

John 7:28-29

7:28 Then Jesus, while teaching in the temple courts, ⁵  cried out, ⁶  “You both know me and know where I come from! ⁷  And I have not come on my own initiative, ⁸  but the one who sent me ⁹  is true. You do not know him, ¹⁰  7:29 but ¹¹  I know him, because I have come from him ¹²  and he ¹³  sent me.”

John 8:16

8:16 But if I judge, my evaluation is accurate, ¹⁴  because I am not alone when I judge, ¹⁵  but I and the Father who sent me do so together. ¹⁶ 

John 8:42

8:42 Jesus replied, ¹⁷  “If God were your Father, you would love me, for I have come from God and am now here. ¹⁸  I ¹⁹  have not come on my own initiative, ²⁰  but he ²¹  sent me.

John 10:36

10:36 do you say about the one whom the Father set apart ²²  and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?

John 17:8

17:8 because I have given them the words you have given me. They ²³  accepted ²⁴  them ²⁵  and really ²⁶  understand ²⁷  that I came from you, and they believed that you sent me.

John 17:21

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ²⁸  that they will be in us, so that the world will believe that you sent me.

John 17:25

17:25 Righteous Father, even if the world does not know you, I know you, and these men ²⁹  know that you sent me.

Romans 8:3

8:3 For God achieved what the law could not do because ³⁰  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

Galatians 4:4

4:4 But when the appropriate time ³¹  had come, God sent out his Son, born of a woman, born under the law,

Galatians 4:1

4:1 Now I mean that the heir, as long as he is a minor, ³²  is no different from a slave, though he is the owner ³³  of everything.

Galatians 4:9-10

4:9 But now that you have come to know God (or rather to be known by God), how can you turn back again to the weak and worthless ³⁴  basic forces? ³⁵  Do you want to be enslaved to them all over again? ³⁶  4:10 You are observing religious ³⁷  days and months and seasons and years.

Galatians 4:14

4:14 and though my physical condition put you to the test, you did not despise or reject me. ³⁸  Instead, you welcomed me as though I were an angel of God, ³⁹  as though I were Christ Jesus himself! ⁴⁰ 

[3:17]  ¹ sn That is, “to judge the world to be guilty and liable to punishment.”

[6:39]  ² 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]  ³ tn Or “resurrect him,” or “make him live again.”

[6:40]  ⁴ 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).

[7:28]  ⁵ tn Grk “the temple.”

[7:28]  ⁶ tn Grk “Then Jesus cried out in the temple, teaching and saying.”

[7:28]  ⁷ 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]  ⁸ tn Grk “And I have not come from myself.”

[7:28]  ⁹ tn The phrase “the one who sent me” refers to God.

[7:28]  ¹⁰ tn Grk “the one who sent me is true, whom you do not know.”

[7:29]  ¹¹ tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).

[7:29]  ¹² 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]  ¹³ tn Grk “and that one.”

[8:16]  ¹⁴ tn Grk “my judgment is true.”

[8:16]  ¹⁵ tn The phrase “when I judge” is not in the Greek text, but is implied by the context.

[8:16]  ¹⁶ tn The phrase “do so together” is not in the Greek text, but is implied by the context.

[8:42]  ¹⁷ tn Grk “Jesus said to them.”

[8:42]  ¹⁸ tn Or “I came from God and have arrived.”

[8:42]  ¹⁹ tn Grk “For I.” Here γάρ (gar) has not been translated.

[8:42]  ²⁰ tn Grk “from myself.”

[8:42]  ²¹ tn Grk “that one” (referring to God).

[10:36]  ²² tn Or “dedicated.”

[17:8]  ²³ 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]  ²⁴ tn Or “received.”

[17:8]  ²⁵ 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]  ²⁶ tn Or “truly.”

[17:8]  ²⁷ tn Or have come to know.”

[17:21]  ²⁸ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[17:25]  ²⁹ 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).

[8:3]  ³⁰ tn Grk “in that.”

[4:4]  ³¹ 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]  ³² 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]  ³³ tn Grk “master” or “lord” (κύριος, kurios).

[4:9]  ³⁴ tn Or “useless.” See L&N 65.16.

[4:9]  ³⁵ tn See the note on the phrase “basic forces” in 4:3.

[4:9]  ³⁶ tn Grk “basic forces, to which you want to be enslaved…” Verse 9 is a single sentence in the Greek text, but has been divided into two in the translation because of the length and complexity of the Greek sentence.

[4:10]  ³⁷ tn The adjective “religious” has been supplied in the translation to make clear that the problem concerns observing certain days, etc. in a religious sense (cf. NIV, NRSV “special days”). In light of the polemic in this letter against the Judaizers (those who tried to force observance of the Mosaic law on Gentile converts to Christianity) this may well be a reference to the observance of Jewish Sabbaths, feasts, and other religious days.

[4:14]  ³⁸ tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ³⁹ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[4:14]  ⁴⁰ tn Grk “as an angel of God…as Christ Jesus.” This could be understood to mean either “you welcomed me like an angel of God would,” or “you welcomed me as though I were an angel of God.” In context only the second is accurate, so the translation has been phrased to indicate this.