John 5:43

5:43 I have come in my Father’s name, and you do not accept ¹  me. If someone else comes in his own name, you will accept ²  him.

John 7:28-29

7:28 Then Jesus, while teaching in the temple courts, ³  cried out, ⁴  “You both know me and know where I come from! ⁵  And I have not come on my own initiative, ⁶  but the one who sent me ⁷  is true. You do not know him, ⁸  7:29 but ⁹  I know him, because I have come from him ¹⁰  and he ¹¹  sent me.”

John 12:49

12:49 For I have not spoken from my own authority, ¹²  but the Father himself who sent me has commanded me ¹³  what I should say and what I should speak.

John 14:10

14:10 Do you not believe that I am in the Father, and the Father is in me? ¹⁴  The words that I say to you, I do not speak on my own initiative, ¹⁵  but the Father residing in me performs ¹⁶  his miraculous deeds. ¹⁷ 

John 17:8

17:8 because I have given them the words you have given me. They ¹⁸  accepted ¹⁹  them ²⁰  and really ²¹  understand ²²  that I came from you, and they believed 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 ²³  know that you sent me.

Galatians 4:4

4:4 But when the appropriate time ²⁴  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, ²⁵  is no different from a slave, though he is the owner ²⁶  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 ²⁷  basic forces? ²⁸  Do you want to be enslaved to them all over again? ²⁹  4:10 You are observing religious ³⁰  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. ³¹  Instead, you welcomed me as though I were an angel of God, ³²  as though I were Christ Jesus himself! ³³ 

[5:43]  ¹ tn Or “you do not receive.”

[5:43]  ² tn Or “you will receive.”

[7:28]  ³ tn Grk “the temple.”

[7:28]  ⁴ tn Grk “Then Jesus cried out in the temple, teaching and saying.”

[7:28]  ⁵ 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]  ⁶ tn Grk “And I have not come from myself.”

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

[7:28]  ⁸ tn Grk “the one who sent me is true, whom you do not know.”

[7:29]  ⁹ tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).

[7:29]  ¹⁰ 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]  ¹¹ tn Grk “and that one.”

[12:49]  ¹² tn Grk “I have not spoken from myself.”

[12:49]  ¹³ tn Grk “has given me commandment.”

[14:10]  ¹⁴ tn The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egw en tw patri kai Jo pathr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteuei") expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, Jumin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menwn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.

[14:10]  ¹⁵ tn Grk “I do not speak from myself.”

[14:10]  ¹⁶ tn Or “does.”

[14:10]  ¹⁷ tn Or “his mighty acts”; Grk “his works.”

[17:8]  ¹⁸ 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]  ¹⁹ tn Or “received.”

[17:8]  ²⁰ 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]  ²¹ tn Or “truly.”

[17:8]  ²² tn Or have come to know.”

[17:25]  ²³ 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).

[4:4]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Grk “master” or “lord” (κύριος, kurios).

[4:9]  ²⁷ tn Or “useless.” See L&N 65.16.

[4:9]  ²⁸ tn See the note on the phrase “basic forces” in 4:3.

[4:9]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ³² 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]  ³³ 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.