John 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 

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 7:6

7:6 So Jesus replied, ⁴  “My time ⁵  has not yet arrived, ⁶  but you are ready at any opportunity! ⁷ 

John 7:8

7:8 You go up ⁸  to the feast yourselves. I am not going up to this feast ⁹  because my time ¹⁰  has not yet fully arrived.” ¹¹ 

John 8:16

8:16 But if I judge, my evaluation is accurate, ¹²  because I am not alone when I judge, ¹³  but I and the Father who sent me do so together. ¹⁴ 

John 8:31

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ¹⁵  who had believed him, “If you continue to follow my teaching, ¹⁶  you are really ¹⁷  my disciples

John 8:37

8:37 I know that you are Abraham’s descendants. ¹⁸  But you want ¹⁹  to kill me, because my teaching ²⁰  makes no progress among you. ²¹ 

John 8:51

8:51 I tell you the solemn truth, ²²  if anyone obeys ²³  my teaching, ²⁴  he will never see death.” ²⁵ 

John 16:15

16:15 Everything that the Father has is mine; that is why I said the Spirit ²⁶  will receive from me what is mine ²⁷  and will tell it to you. ²⁸ 

John 17:13

17:13 But now I am coming to you, and I am saying these things in the world, so they may experience ²⁹  my joy completed ³⁰  in themselves.

[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.

[7:6]  ⁴ tn Grk “Then Jesus said to them.”

[7:6]  ⁵ tn Or “my opportunity.”

[7:6]  ⁶ tn Or “is not yet here.”

[7:6]  ⁷ tn Grk “your time is always ready.”

[7:8]  ⁷ sn One always speaks of “going up” to Jerusalem in Jewish idiom, even though in western thought it is more common to speak of south as “down” (Jerusalem lies south of Galilee). The reason for the idiom is that Jerusalem was identified with Mount Zion in the OT, so that altitude was the issue.

[7:8]  ⁸ tc Most mss (Ì^66,75 B L T W Θ Ψ 070 0105 0250 Ë^1,13 Ï sa), including most of the better witnesses, have “not yet” (οὔπω, oupw) here. Those with the reading οὐκ are not as impressive (א D K 1241 al lat), but οὐκ is the more difficult reading here, especially because it stands in tension with v. 10. On the one hand, it is possible that οὐκ arose because of homoioarcton: A copyist who saw oupw wrote ouk. However, it is more likely that οὔπω was introduced early on to harmonize with what is said two verses later. As for Jesus’ refusal to go up to the feast in v. 8, the statement does not preclude action of a different kind at a later point. Jesus may simply have been refusing to accompany his brothers with the rest of the group of pilgrims, preferring to travel separately and “in secret” (v. 10) with his disciples.

[7:8]  ⁹ tn Although the word is καιρός (kairos) here, it parallels John’s use of ὥρα (Jwra) elsewhere as a reference to the time appointed for Jesus by the Father – the time of his return to the Father, characterized by his death, resurrection, and ascension (glorification). In the Johannine literature, synonyms are often interchanged for no apparent reason other than stylistic variation.

[7:8]  ¹⁰ tn Or “my time has not yet come to an end” (a possible hint of Jesus’ death at Jerusalem); Grk “my time is not yet fulfilled.”

[8:16]  ¹⁰ tn Grk “my judgment is true.”

[8:16]  ¹¹ tn The phrase “when I judge” is not in the Greek text, but is implied by the context.

[8:16]  ¹² tn The phrase “do so together” is not in the Greek text, but is implied by the context.

[8:31]  ¹³ tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).

[8:31]  ¹⁴ tn Grk “If you continue in my word.”

[8:31]  ¹⁵ tn Or “truly.”

[8:37]  ¹⁶ tn Grk “seed” (an idiom).

[8:37]  ¹⁷ tn Grk “you are seeking.”

[8:37]  ¹⁸ tn Grk “my word.”

[8:37]  ¹⁹ tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.

[8:51]  ¹⁹ tn Grk “Truly, truly, I say to you.”

[8:51]  ²⁰ tn Grk “If anyone keeps.”

[8:51]  ²¹ tn Grk “my word.”

[8:51]  ²² tn Grk “he will never see death forever.” The Greek negative here is emphatic.

[16:15]  ²² tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.

[16:15]  ²³ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:15]  ²⁴ tn Or “will announce it to you.”

[17:13]  ²⁵ tn Grk “they may have.”

[17:13]  ²⁶ tn Or “fulfilled.”