John 6:48

6:48 I am the bread of life. 1 

John 10:18

10:18 No one takes it away from me, but I lay it down 2  of my own free will. 3  I have the authority 4  to lay it down, and I have the authority 5  to take it back again. This commandment 6  I received from my Father.”

John 10:30

10:30 The Father and I 7  are one.” 8 

John 14:4

14:4 And you know the way where I am going.” 9 

John 14:18

14:18 “I will not abandon 10  you as orphans, 11  I will come to you. 12 

John 14:21

14:21 The person who has my commandments and obeys 13  them is the one who loves me. 14  The one 15  who loves me will be loved by my Father, and I will love him and will reveal 16  myself to him.”

John 17:24

17:24 “Father, I want those you have given me to be with me where I am, 17  so that they can see my glory that you gave me because you loved me before the creation of the world 18 .

John 19:22

19:22 Pilate answered, “What I have written, I have written.”

1 tn That is, “the bread that produces (eternal) life.”

2 tn Or “give it up.”

3 tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.

4 tn Or “I have the right.”

5 tn Or “I have the right.”

6 tn Or “order.”

3 tn Grk “I and the Father.” The order has been reversed to reflect English style.

4 tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).

4 tc Most mss (Ì66* A C3 D Θ Ψ Ë1,13 Ï lat sy sa) read “You know where I am going, and you know the way” (καὶ ὅπου [ἐγὼ] ὑπάγω οἴδατε καὶ τὴν ὁδόν οἴδατε, kai {opou egw Jupagw oidate kai thn Jodon oidate). The difference between this reading and the wording in NA27 (supported by Ì66c א B C* L Q W 33 579 pc) is the addition of καί before τὴν ὁδόν and οἴδατε after. Either assertion on the part of Jesus would be understandable: “you know the way where I am going” or “you know where I am going and you know the way,” although the shorter reading is a bit more awkward syntactically. In light of this, and in light of the expansion already at hand in v. 5, the longer reading appears to be a motivated reading. The shorter reading is thus preferred because of its superior external and internal evidence.

5 tn Or “leave.”

6 tn The entire phrase “abandon you as orphans” could be understood as an idiom meaning, “leave you helpless.”

7 sn I will come to you. Jesus had spoken in 14:3 of going away and coming again to his disciples. There the reference was both to the parousia (the second coming of Christ) and to the postresurrection appearances of Jesus to the disciples. Here the postresurrection appearances are primarily in view, since Jesus speaks of the disciples “seeing” him after the world can “see” him no longer in the following verse. But many commentators have taken v. 18 as a reference to the coming of the Spirit, since this has been the topic of the preceding verses. Still, vv. 19-20 appear to contain references to Jesus’ appearances to the disciples after his resurrection. It may well be that another Johannine double meaning is found here, so that Jesus ‘returns’ to his disciples in one sense in his appearances to them after his resurrection, but in another sense he ‘returns’ in the person of the Holy Spirit to indwell them.

6 tn Or “keeps.”

7 tn Grk “obeys them, that one is the one who loves me.”

8 tn Grk “And the one.” Here the conjunction καί (kai) has not been translated to improve the English style.

9 tn Or “will disclose.”

7 tn Grk “the ones you have given me, I want these to be where I am with me.”

8 tn Grk “before the foundation of the world.”