John 1:39

1:39 Jesus ¹  answered, ²  “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day. Now it was about four o’clock in the afternoon. ³ 

John 4:45

4:45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem ⁴  at the feast ⁵  (for they themselves had gone to the feast). ⁶ 

John 10:16

10:16 I have ⁷  other sheep that do not come from ⁸  this sheepfold. ⁹  I must bring them too, and they will listen to my voice, ¹⁰  so that ¹¹  there will be one flock and ¹²  one shepherd.

John 17:24

17:24 “Father, I want those you have given me to be with me where I am, ¹³  so that they can see my glory that you gave me because you loved me before the creation of the world ¹⁴ .

John 17:26

17:26 I made known your name to them, and I will continue to make it known, ¹⁵  so that the love you have loved me with may be in them, and I may be in them.”

John 18:16

18:16 But Simon Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, ¹⁶  and brought Peter inside.

[1:39]  ¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[1:39]  ² tn Grk “said to them.”

[1:39]  ³ tn Grk “about the tenth hour.”

[4:45]  ⁴ sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.

[4:45]  ⁵ sn See John 2:23-25.

[4:45]  ⁶ sn John 4:44-45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.

[10:16]  ⁷ tn Grk “And I have.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:16]  ⁸ tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ⁹ sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.

[10:16]  ¹⁰ tn Grk “they will hear my voice.”

[10:16]  ¹¹ tn Grk “voice, and.”

[10:16]  ¹² tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.

[17:24]  ¹⁰ tn Grk “the ones you have given me, I want these to be where I am with me.”

[17:24]  ¹¹ tn Grk “before the foundation of the world.”

[17:26]  ¹³ tn The translation “will continue to make it known” is proposed by R. E. Brown (John [AB], 2:773).

[18:16]  ¹⁶ tn Grk “spoke to the doorkeeper”; her description as a slave girl is taken from the following verse. The noun θυρωρός (qurwro") may be either masculine or feminine, but the article here indicates that it is feminine.