Yohanes 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.

Yohanes 3:34

3:34 For the one whom God has sent ²  speaks the words of God, for he does not give the Spirit sparingly. ³ 

Yohanes 5:36

5:36 “But I have a testimony greater than that from John. For the deeds ⁴  that the Father has assigned me to complete – the deeds ⁵  I am now doing – testify about me that the Father has sent me.

Yohanes 5:38

5:38 nor do you have his word residing in you, because you do not believe the one whom he sent.

Yohanes 6:29

6:29 Jesus replied, ⁶  “This is the deed ⁷  God requires ⁸  – to believe in the one whom he ⁹  sent.”

Yohanes 7:29

7:29 but ¹⁰  I know him, because I have come from him ¹¹  and he ¹²  sent me.”

Yohanes 8:42

8:42 Jesus replied, ¹³  “If God were your Father, you would love me, for I have come from God and am now here. ¹⁴  I ¹⁵  have not come on my own initiative, ¹⁶  but he ¹⁷  sent me.

Yohanes 10:36

10:36 do you say about the one whom the Father set apart ¹⁸  and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?

Yohanes 11:42

11:42 I knew that you always listen to me, ¹⁹  but I said this ²⁰  for the sake of the crowd standing around here, that they may believe that you sent me.”

Yohanes 17:3

17:3 Now this ²¹  is eternal life ²²  – that they know you, the only true God, and Jesus Christ, ²³  whom you sent.

Yohanes 17:18

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

Yohanes 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.

Yohanes 17:23

17:23 I in them and you in me – that they may be completely one, ²⁶  so that the world will know that you sent me, and you have loved them just as you have loved me.

Yohanes 17:25

17:25 Righteous Father, even if the world does not know you, I know you, and these men ²⁷  know that you sent me.

Yohanes 20:21

20:21 So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.”

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

[3:34]  ² tn That is, Christ.

[3:34]  ³ tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.

[5:36]  ⁴ tn Or “works.”

[5:36]  ⁵ tn Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the previous clause.

[6:29]  ⁶ tn Grk “answered and said to them.”

[6:29]  ⁷ tn Grk “the work.”

[6:29]  ⁸ tn Grk “This is the work of God.”

[6:29]  ⁹ tn Grk “that one” (i.e., God).

[7:29]  ¹⁰ tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).

[7:29]  ¹¹ 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]  ¹² tn Grk “and that one.”

[8:42]  ¹³ tn Grk “Jesus said to them.”

[8:42]  ¹⁴ tn Or “I came from God and have arrived.”

[8:42]  ¹⁵ tn Grk “For I.” Here γάρ (gar) has not been translated.

[8:42]  ¹⁶ tn Grk “from myself.”

[8:42]  ¹⁷ tn Grk “that one” (referring to God).

[10:36]  ¹⁸ tn Or “dedicated.”

[11:42]  ¹⁹ tn Grk “that you always hear me.”

[11:42]  ²⁰ tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[17:3]  ²¹ tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

[17:3]  ²² sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

[17:3]  ²³ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[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.

[17:23]  ²⁶ tn Or “completely unified.”

[17:25]  ²⁷ 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).