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 5:30

5:30 I can do nothing on my own initiative. ²  Just as I hear, I judge, and my judgment is just, ³  because I do not seek my own will, but the will of the one who sent me. ⁴ 

John 5:36-37

5:36 “But I have a testimony greater than that from John. For the deeds ⁵  that the Father has assigned me to complete – the deeds ⁶  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 ⁷  have never heard his voice nor seen his form at any time, ⁸ 

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 6:57

6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes ⁹  me will live because of me.

John 8:42

8:42 Jesus replied, ¹⁰  “If God were your Father, you would love me, for I have come from God and am now here. ¹¹  I ¹²  have not come on my own initiative, ¹³  but he ¹⁴  sent me.

John 17:4-5

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 

John 17:8

17:8 because I have given them the words you have given me. They ¹⁹  accepted ²⁰  them ²¹  and really ²²  understand ²³  that I came from you, and they believed that you sent me.

John 17:18

17:18 Just as you sent me into the world, so I sent them into the world. ²⁴ 

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 ²⁵  that they will be in us, so that the world will believe that you sent me.

Romans 8:3

8:3 For God achieved what the law could not do because ²⁶  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 ²⁷  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, ²⁸  is no different from a slave, though he is the owner ²⁹  of everything.

Galatians 4:9-14

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 ³⁰  basic forces? ³¹  Do you want to be enslaved to them all over again? ³²  4:10 You are observing religious ³³  days and months and seasons and years. 4:11 I fear for you that my work for you may have been in vain. 4:12 I beg you, brothers and sisters, ³⁴  become like me, because I have become like you. You have done me no wrong!

Personal Appeal of Paul

4:13 But you know it was because of a physical illness that I first proclaimed the gospel to you, 4:14 and though my physical condition put you to the test, you did not despise or reject me. ³⁵  Instead, you welcomed me as though I were an angel of God, ³⁶  as though I were Christ Jesus himself! ³⁷ 

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

[5:30]  ² tn Grk “nothing from myself.”

[5:30]  ³ tn Or “righteous,” or “proper.”

[5:30]  ⁴ tn That is, “the will of the Father who sent me.”

[5:36]  ⁵ tn Or “works.”

[5:36]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[6:57]  ⁹ 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.

[8:42]  ¹⁰ tn Grk “Jesus said to them.”

[8:42]  ¹¹ tn Or “I came from God and have arrived.”

[8:42]  ¹² tn Grk “For I.” Here γάρ (gar) has not been translated.

[8:42]  ¹³ tn Grk “from myself.”

[8:42]  ¹⁴ tn Grk “that one” (referring to God).

[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.

[17:8]  ¹⁹ 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]  ²⁰ tn Or “received.”

[17:8]  ²¹ 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]  ²² tn Or “truly.”

[17:8]  ²³ tn Or have come to know.”

[17:18]  ²⁴ 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]  ²⁵ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[8:3]  ²⁶ tn Grk “in that.”

[4:4]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Grk “master” or “lord” (κύριος, kurios).

[4:9]  ³⁰ tn Or “useless.” See L&N 65.16.

[4:9]  ³¹ tn See the note on the phrase “basic forces” in 4:3.

[4:9]  ³² 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]  ³³ 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.

[4:12]  ³⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[4:14]  ³⁵ tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ³⁶ 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]  ³⁷ 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.