Zakharia 2:9

2:9 “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.

Zakharia 2:11

2:11 “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.

Yesaya 48:15-16

48:15 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 

Maleakhi 3:1

3:1 “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.

Yohanes 14:23-24

14:23 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.

Yohanes 14:26

14:26 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.

Yohanes 15:21-23

15:21 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.

Yohanes 17:18

17:18 Just as you sent me into the world, so I sent them into the world. ²² 

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 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 –

Yohanes 4:9-10

4:9 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 

Yohanes 4:14

4:14 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 Lord’s speaking of himself in the third person. Such resort is unnecessary, however, in light of the common shifting of person in Hebrew narrative (cf. 3:2).

[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 Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master.

[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]  ¹¹ tn Or “will keep.”

[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).

[15:22]  sn Jesus now describes the guilt of the world. He came to these people with both words (15:22) and sign-miracles (15:24), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness, because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41: “If you were blind, you would have no sin (same phrase as here), but now you say ‘We see’ your sin remains.”

[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]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[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]  ²⁵ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[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.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[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]  sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.

[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.

[4:10]  sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.

[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).