John 3:16

3:16 For this is the way ¹  God loved the world: He gave his one and only ²  Son, so that everyone who believes in him will not perish ³  but have eternal life. ⁴ 

John 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.

John 8:28-29

8:28 Then Jesus said, ⁵  “When you lift up the Son of Man, then you will know that I am he, ⁶  and I do nothing on my own initiative, ⁷  but I speak just what the Father taught me. ⁸  8:29 And the one who sent me is with me. He has not left me alone, ⁹  because I always do those things that please him.”

John 10:25

10:25 Jesus replied, ¹⁰  “I told you and you do not believe. The deeds ¹¹  I do in my Father’s name testify about me.

John 12:28

12:28 Father, glorify your name.” Then a voice came from heaven, ¹²  “I have glorified it, ¹³  and I will glorify it ¹⁴  again.”

John 17:4-6

17:4 I glorified you on earth by completing ¹⁵  the work you gave me to do. ¹⁶  17:5 And now, Father, glorify me at your side ¹⁷  with the glory I had with you before the world was created. ¹⁸ 

Jesus Prays for the Disciples

17:6 “I have revealed ¹⁹  your name to the men ²⁰  you gave me out of the world. They belonged to you, ²¹  and you gave them to me, and they have obeyed ²²  your word.

Ezekiel 23:21

23:21 This is how you assessed ²³  the obscene conduct of your youth, when the Egyptians fondled ²⁴  your nipples and squeezed ²⁵  your young breasts.

Hebrews 5:4-5

5:4 And no one assumes this honor ²⁶  on his own initiative, ²⁷  but only when called to it by God, ²⁸  as in fact Aaron was. 5:5 So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, ²⁹  who said to him, “You are my Son! Today I have fathered you,” ³⁰ 

[3:16]  ¹ tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.

[3:16]  ² tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[3:16]  ³ tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.

[3:16]  ⁴ sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.

[8:28]  ⁵ tn Grk “Then Jesus said to them” (the words “to them” are not found in all mss).

[8:28]  ⁶ tn Grk “that I am.” See the note on this phrase in v. 24.

[8:28]  ⁷ tn Grk “I do nothing from myself.”

[8:28]  ⁸ tn Grk “but just as the Father taught me, these things I speak.”

[8:29]  ⁹ tn That is, “he has not abandoned me.”

[10:25]  ¹⁰ tn Grk “answered them.”

[10:25]  ¹¹ tn Or “the works.”

[12:28]  ¹² tn Or “from the sky” (see note on 1:32).

[12:28]  ¹³ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:28]  ¹⁴ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[17:4]  ¹⁵ 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]  ¹⁶ tn Grk “the work that you gave to me so that I may do it.”

[17:5]  ¹⁷ tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.

[17:5]  ¹⁸ tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

[17:6]  ¹⁹ tn Or “made known,” “disclosed.”

[17:6]  ²⁰ tn Here “men” is retained as a translation for ἀνθρώποις (anqrwpoi") rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.

[17:6]  ²¹ tn Grk “Yours they were.”

[17:6]  ²² tn Or “have kept.”

[23:21]  ²³ tn Or “you took note of.” The Hebrew verb פָּקַד (paqad) in the Qal implies evaluating something and then acting in light of that judgment; here the prophet depicts Judah as approving of her youthful unfaithfulness and then magnifying it at the present time. Some translations assume the verb should be repointed as a Niphal, rendering “you missed” or by extension “you longed for,” but such an extension of the Niphal “to be missing” is otherwise unattested.

[23:21]  ²⁴ tn Heb “when (they) did,” but the verb makes no sense here and is better emended to “when (they) fondled,” a verb used in vv. 3 and 8. See L. C. Allen, Ezekiel (WBC), 2:43.

[23:21]  ²⁵ tn Heb “for the sake of,” but the expression is awkward and is better emended to read “to squeeze.” See L. C. Allen, Ezekiel (WBC), 2:43.

[5:4]  ²⁶ sn Honor refers here to the honor of the high priesthood.

[5:4]  ²⁷ tn Grk “by himself, on his own.”

[5:4]  ²⁸ tn Grk “being called by God.”

[5:5]  ²⁹ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[5:5]  ³⁰ tn Grk “I have begotten you”; see Heb 1:5.