John 1:22

1:22 Then they said to him, “Who are you? Tell us ¹  so that we can give an answer to those who sent us. What do you say about yourself?”

John 8:5

8:5 In the law Moses commanded us to stone to death ²  such women. ³  What then do you say?”

John 16:29

16:29 His disciples said, “Look, now you are speaking plainly ⁴  and not in obscure figures of speech! ⁵ 

John 18:34

18:34 Jesus replied, ⁶  “Are you saying this on your own initiative, ⁷  or have others told you about me?”

John 8:33

8:33 “We are descendants ⁸  of Abraham,” they replied, ⁹  “and have never been anyone’s slaves! How can you say, ¹⁰  ‘You will become free’?”

John 9:17

9:17 So again they asked the man who used to be blind, ¹¹  “What do you say about him, since he caused you to see?” ¹²  “He is a prophet,” the man replied. ¹³ 

John 8:52

8:52 Then ¹⁴  the Judeans ¹⁵  responded, ¹⁶  “Now we know you’re possessed by a demon! ¹⁷  Both Abraham and the prophets died, and yet ¹⁸  you say, ‘If anyone obeys ¹⁹  my teaching, ²⁰  he will never experience ²¹  death.’ ²² 

John 14:9

14:9 Jesus replied, ²³  “Have I been with you for so long, and you have not known ²⁴  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?

John 12:34

12:34 Then the crowd responded, ²⁵  “We have heard from the law that the Christ ²⁶  will remain forever. ²⁷  How ²⁸  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

John 18:37

18:37 Then Pilate said, ²⁹  “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to ³⁰  my voice.”

[1:22]  ¹ tn The words “Tell us” are not in the Greek but are implied.

[8:5]  ² sn An allusion to Lev 20:10 and Deut 22:22-24.

[8:5]  ³ sn The accusers themselves subtly misrepresented the law. The Mosaic law stated that in the case of adultery, both the man and woman must be put to death (Lev 20:10, Deut 22:22), but they mentioned only such women.

[16:29]  ³ tn Or “openly.”

[16:29]  ⁴ tn Or “not in parables.” or “not in metaphors.”

[18:34]  ⁴ tn Grk “Jesus answered.”

[18:34]  ⁵ tn Grk “saying this from yourself.”

[8:33]  ⁵ tn Grk “We are the seed” (an idiom).

[8:33]  ⁶ tn Grk “They answered to him.”

[8:33]  ⁷ tn Or “How is it that you say.”

[9:17]  ⁶ tn Grk “the blind man.”

[9:17]  ⁷ tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).

[9:17]  ⁸ tn Grk “And he said, ‘He is a prophet.’”

[8:52]  ⁷ tc ‡ Important and early witnesses (Ì⁶⁶ א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì⁷⁵ D L Ψ 070 Ë^1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì⁷⁵) has the conjunction, the combination of Ì⁶⁶ א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:52]  ⁸ tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).

[8:52]  ⁹ tn Grk “said to him.”

[8:52]  ¹⁰ tn Grk “you have a demon.”

[8:52]  ¹¹ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ¹² tn Grk “If anyone keeps.”

[8:52]  ¹³ tn Grk “my word.”

[8:52]  ¹⁴ tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[8:52]  ¹⁵ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[14:9]  ⁸ tn Grk “Jesus said to him.”

[14:9]  ⁹ tn Or “recognized.”

[12:34]  ⁹ tn Grk “Then the crowd answered him.”

[12:34]  ¹⁰ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  ¹¹ tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ¹² tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[18:37]  ¹⁰ tn Grk “said to him.”

[18:37]  ¹¹ tn Or “obeys”; Grk “hears.”