Discovery BoxZechariah 2:9
Context2:9 “I am about to punish them 1 in such a way,” he says, “that they will be looted by their own slaves.” Then you will know that the Lord who rules over all has sent me.
Zechariah 2:11
Context2:11 “Many nations will join themselves to the Lord on the day of salvation, 2 and they will also be my 3 people. Indeed, I will settle in the midst of you all.” Then you will know that the Lord who rules over all has sent me to you.
Isaiah 48:15-16
Context48:15 I, I have spoken –
yes, I have summoned him;
I lead him and he will succeed. 4
48:16 Approach me! Listen to this!
From the very first I have not spoken in secret;
when it happens, 5 I am there.”
So now, the sovereign Lord has sent me, accompanied by his spirit. 6
Malachi 3:1
Context3:1 “I am about to send my messenger, 7 who will clear the way before me. Indeed, the Lord 8 you are seeking will suddenly come to his temple, and the messenger 9 of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.
John 14:23-24
Context14:23 Jesus replied, 10 “If anyone loves me, he will obey 11 my word, and my Father will love him, and we will come to him and take up residence with him. 12 14:24 The person who does not love me does not obey 13 my words. And the word 14 you hear is not mine, but the Father’s who sent me.
John 14:26
Context14:26 But the Advocate, 15 the Holy Spirit, whom the Father will send in my name, will teach you 16 everything, 17 and will cause you to remember everything 18 I said to you.
John 15:21-23
Context15:21 But they will do all these things to you on account of 19 my name, because they do not know the one who sent me. 20 15:22 If I had not come and spoken to them, they would not be guilty of sin. 21 But they no longer have any excuse for their sin. 15:23 The one who hates me hates my Father too.
John 17:18
Context17:18 Just as you sent me into the world, so I sent them into the world. 22
John 17:1
Context17:1 When Jesus had finished saying these things, he looked upward 23 to heaven 24 and said, “Father, the time 25 has come. Glorify your Son, so that your 26 Son may glorify you –
John 4:9-10
Context4:9 So the Samaritan woman said to him, “How can you – a Jew 27 – ask me, a Samaritan woman, for water 28 to drink?” (For Jews use nothing in common 29 with Samaritans.) 30
4:10 Jesus answered 31 her, “If you had known 32 the gift of God and who it is who said to you, ‘Give me some water 33 to drink,’ you would have asked him, and he would have given you living water.” 34
John 4:14
Context4:14 But whoever drinks some of the water that I will give him will never be thirsty again, 35 but the water that I will give him will become in him a fountain 36 of water springing up 37 to eternal life.”
[2:9] 1 tn Heb “I will wave my hand over them” (so NASB); NIV, NRSV “raise my hand against them.”
[2:11] 2 tn Heb “on that day.” The descriptive phrase “of salvation” has been supplied in the translation for clarity.
[2:11] 3 tc The LXX and Syriac have the 3rd person masculine singular suffix in both places (“his people” and “he will settle”; cf. NAB, TEV) in order to avoid the
[48:15] 4 tn Heb “and his way will be prosperous.”
[48:16] 5 tn Heb “from the time of its occurring.”
[48:16] 6 sn The speaker here is not identified specifically, but he is probably Cyrus, the Lord’s “ally” mentioned in vv. 14-15.
[3:1] 7 tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).
[3:1] 8 tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered
[3:1] 9 sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.
[14:23] 10 tn Grk “answered and said to him.”
[14:23] 12 tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.
[14:24] 13 tn Or “does not keep.”
[14:24] 14 tn Or “the message.”
[14:26] 15 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.
[14:26] 16 tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.
[14:26] 17 tn Grk “all things.”
[14:26] 18 tn Grk “all things.”
[15:21] 19 tn Or “because of.”
[15:21] 20 tn Jesus is referring to God as “the one who sent me.”
[15:22] 21 tn Grk “they would not have sin” (an idiom).
[17:18] 22 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.
[17:1] 23 tn Grk “he raised his eyes” (an idiom).
[17:1] 24 tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
[17:1] 26 tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C3 L Ψ Ë13 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.
[4:9] 27 tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.
[4:9] 28 tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).
[4:9] 29 tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.
[4:9] 30 sn This is a parenthetical note by the author.
[4:10] 31 tn Grk “answered and said to her.”
[4:10] 32 tn Or “if you knew.”
[4:10] 33 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
[4:10] 34 tn This is a second class conditional sentence in Greek.
[4:14] 35 tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.
[4:14] 36 tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.
[4:14] 37 tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).
