Yohanes 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 

Yohanes 8:29

8:29 And the one who sent me is with me. He has not left me alone, ⁴  because I always do those things that please him.”

Yohanes 12:49

12:49 For I have not spoken from my own authority, ⁵  but the Father himself who sent me has commanded me ⁶  what I should say and what I should speak.

Yohanes 14:31

14:31 but I am doing just what the Father commanded me, so that the world may know ⁷  that I love the Father. ⁸  Get up, let us go from here.” ⁹ 

Yohanes 17:4

17:4 I glorified you on earth by completing ¹⁰  the work you gave me to do. ¹¹ 

Yesaya 42:1-4

The Lord Commissions His Special Servant

42:1 ¹² “Here is my servant whom I support,

my chosen one in whom I take pleasure.

I have placed my spirit on him;

he will make just decrees ¹³  for the nations. ¹⁴ 

42:2 He will not cry out or shout;

he will not publicize himself in the streets. ¹⁵ 

42:3 A crushed reed he will not break,

a dim wick he will not extinguish; ¹⁶ 

he will faithfully make just decrees. ¹⁷ 

42:4 He will not grow dim or be crushed ¹⁸ 

before establishing justice on the earth;

the coastlands ¹⁹  will wait in anticipation for his decrees.” ²⁰ 

Matius 3:15-17

3:15 So Jesus replied ²¹  to him, “Let it happen now, ²²  for it is right for us to fulfill all righteousness.” Then John ²³  yielded ²⁴  to him. 3:16 After ²⁵  Jesus was baptized, just as he was coming up out of the water, the ²⁶  heavens ²⁷  opened ²⁸  and he saw the Spirit of God descending like a dove ²⁹  and coming on him. 3:17 And ³⁰  a voice from heaven said, ³¹  “This is my one dear Son; ³²  in him ³³  I take great delight.” ³⁴ 

Ibrani 7:26

7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens.

Ibrani 10:5-10

10:5 So when he came into the world, he said,

“Sacrifice and offering you did not desire, but a body you prepared for me.

10:6 “Whole burnt offerings and sin-offerings you took no delight in.

10:7 “Then I said, ‘Here I am: ³⁵  I have come – it is written of me in the scroll of the book – to do your will, O God.’” ³⁶ 

10:8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” ³⁷  (which are offered according to the law), 10:9 then he says, “Here I am: I have come to do your will.” ³⁸  He does away with ³⁹  the first to establish the second. 10:10 By his will ⁴⁰  we have been made holy through the offering of the body of Jesus Christ once for all.

Ibrani 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ⁴¹ 

Yohanes 2:1-2

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ⁴²  in Galilee. ⁴³  Jesus’ mother ⁴⁴  was there, 2:2 and Jesus and his disciples were also invited to the wedding. ⁴⁵ 

[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.

[4:34]  sn No one brought him anything to eat, did they? In the discussion with the disciples which took place while the woman had gone into the city, note again the misunderstanding: The disciples thought Jesus referred to physical food, while he was really speaking figuratively and spiritually again. Thus Jesus was forced to explain what he meant, and the explanation that his food was his mission, to do the will of God and accomplish his work, leads naturally into the metaphor of the harvest. The fruit of his mission was represented by the Samaritans who were coming to him.

[8:29]  ⁴ tn That is, “he has not abandoned me.”

[12:49]  ⁵ tn Grk “I have not spoken from myself.”

[12:49]  ⁶ tn Grk “has given me commandment.”

[14:31]  ⁷ tn Or “may learn.”

[14:31]  ⁸ tn Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.

[14:31]  ⁹ sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.

[17:4]  ¹⁰ 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]  sn By completing the work. The idea of Jesus being sent into the world on a mission has been mentioned before, significantly in 3:17. It was even alluded to in the immediately preceding verse here (17:3). The completion of the “work” the Father had sent him to accomplish was mentioned by Jesus in 4:34 and 5:36. What is the nature of the “work” the Father has given the Son to accomplish? It involves the Son’s mission to be the Savior of the world, as 3:17 indicates. But this is accomplished specifically through Jesus’ sacrificial death on the cross (a thought implied by the reference to the Father “giving” the Son in 3:16). It is not without significance that Jesus’ last word from the cross is “It is completed” (19:30).

[17:4]  ¹¹ tn Grk “the work that you gave to me so that I may do it.”

[42:1]  ¹² sn Verses 1-7 contain the first of Isaiah’s “servant songs,” which describe the ministry of a special, ideal servant who accomplishes God’s purposes for Israel and the nations. This song depicts the servant as a just king who brings justice to the earth and relief for the oppressed. The other songs appear in 49:1-13; 50:4-11; and 52:13-53:12.

[42:1]  ¹³ tn Heb “he will bring out justice” (cf. ASV, NASB, NRSV).

[42:1]  ¹⁴ sn Like the ideal king portrayed in Isa 11:1-9, the servant is energized by the divine spirit and establishes justice on the earth.

[42:2]  ¹⁵ tn Heb “he will not cause his voice to be heard in the street.”

[42:3]  ¹⁶ sn The “crushed reed” and “dim wick” symbolize the weak and oppressed who are on the verge of extinction.

[42:3]  ¹⁷ tn Heb “faithfully he will bring out justice” (cf. NASB, NRSV).

[42:4]  ¹⁸ tn For rhetorical effect the terms used to describe the “crushed (רָצַץ, ratsats) reed” and “dim (כָּהָה, kahah) wick” in v. 3 are repeated here.

[42:4]  ¹⁹ tn Or “islands” (NIV); NLT “distant lands beyond the sea.”

[42:4]  ²⁰ tn Or “his law” (KJV, ASV, NASB, NIV) or “his instruction” (NLT).

[3:15]  ²¹ tn Grk “but Jesus, answering, said.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “replied to him.”

[3:15]  ²² tn Grk “Permit now.”

[3:15]  ²³ tn Grk “he”; the referent (John the Baptist) has been specified in the translation for clarity.

[3:15]  ²⁴ tn Or “permitted him.”

[3:16]  ²⁵ tn Here δέ (de) has not been translated.

[3:16]  ²⁶ tn Grk “behold the heavens.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[3:16]  ²⁷ tn Or “sky.” The Greek word οὐρανός (ourano") may be translated “sky” or “heaven,” depending on the context. The same word is used in v. 17.

[3:16]  ²⁸ tc ‡ αὐτῷ (autw, “to/before him”) is found in the majority of witnesses (א¹ C D^s L W 0233 Ë^1,13 33 Ï lat), perhaps added as a point of clarification or emphasis. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[3:16]  ²⁹ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[3:17]  ³⁰ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ³¹ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[3:17]  ³² tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:17]  sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.

[3:17]  ³³ tn Grk “in whom.”

[3:17]  ³⁴ tn Or “with whom I am well pleased.”

[3:17]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[10:7]  ³⁵ tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:7]  ³⁶ sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”

[10:8]  ³⁷ sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.

[10:9]  ³⁸ tc The majority of mss, especially the later ones (א² 0278^vid 1739 Ï lat), have ὁ θεός (Jo qeo", “God”) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so Ì⁴⁶ א* A C D K P Ψ 33 1175 1881 2464 al). The longer reading is a palpable corruption, apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.

[10:9]  ³⁹ tn Or “abolishes.”

[10:10]  ⁴⁰ tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:1]  ⁴¹ tn Grk “those who approach.”

[2:1]  ⁴² map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ⁴³ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ⁴⁴ tn Grk “in Galilee, and Jesus’ mother.”

[2:2]  ⁴⁵ sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.