John 1:45

1:45 Philip found Nathanael ¹  and told him, “We have found the one Moses wrote about in the law, and the prophets also ²  wrote about – Jesus of Nazareth, the son of Joseph.”

John 1:51

1:51 He continued, ³  “I tell all of you the solemn truth ⁴  – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” ⁵ 

John 6:58

6:58 This ⁶  is the bread that came down from heaven; it is not like the bread your ancestors ⁷  ate, but then later died. ⁸  The one who eats ⁹  this bread will live forever.”

John 8:19

8:19 Then they began asking ¹⁰  him, “Who is your father?” Jesus answered, “You do not know either me or my Father. If you knew me you would know my Father too.” ¹¹ 

John 8:52

8:52 Then ¹²  the Judeans ¹³  responded, ¹⁴  “Now we know you’re possessed by a demon! ¹⁵  Both Abraham and the prophets died, and yet ¹⁶  you say, ‘If anyone obeys ¹⁷  my teaching, ¹⁸  he will never experience ¹⁹  death.’ ²⁰ 

John 12:9

12:9 Now a large crowd of Judeans ²¹  learned ²²  that Jesus ²³  was there, and so they came not only because of him ²⁴  but also to see Lazarus whom he had raised from the dead.

John 12:47

12:47 If anyone ²⁵  hears my words and does not obey them, ²⁶  I do not judge him. For I have not come to judge the world, but to save the world. ²⁷ 

John 14:9

14:9 Jesus replied, ²⁸  “Have I been with you for so long, and you have not known ²⁹  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?

John 15:20

15:20 Remember what ³⁰  I told you, ‘A slave ³¹  is not greater than his master.’ ³²  If they persecuted me, they will also persecute you. If they obeyed ³³  my word, they will obey ³⁴  yours too.

John 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ³⁵  to heaven ³⁶  and said, “Father, the time ³⁷  has come. Glorify your Son, so that your ³⁸  Son may glorify you –

John 19:23

19:23 Now when the soldiers crucified ³⁹  Jesus, they took his clothes and made four shares, one for each soldier, ⁴⁰  and the tunic ⁴¹  remained. (Now the tunic ⁴²  was seamless, woven from top to bottom as a single piece.) ⁴³ 

John 20:2

20:2 So she went running ⁴⁴  to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!”

[1:45]  ¹ sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip, while in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name.

[1:45]  ² tn “Also” is not in the Greek text, but is implied.

[1:51]  ³ tn Grk “and he said to him.”

[1:51]  ⁴ tn Grk “Truly, truly, I say to you.”

[1:51]  ⁵ sn The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion (3:14; 8:28), revelation (6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13-14 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority.

[6:58]  ⁵ tn Or “This one.”

[6:58]  ⁶ tn Or “forefathers”; Grk “fathers.”

[6:58]  ⁷ tn Grk “This is the bread that came down from heaven, not just like your ancestors ate and died.” The cryptic Greek expression has been filled out in the translation for clarity.

[6:58]  ⁸ tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[8:19]  ⁷ tn Grk “Then they were saying to him.” The imperfect verb has been translated with ingressive force here because of the introduction of a new line of questioning by the Pharisees. Jesus had just claimed his Father as a second witness; now his opponents want to know who his father is.

[8:19]  ⁸ sn If you knew me you would know my Father too. Jesus’ reply is based on his identity with the Father (see also John 1:18; 14:9).

[8:52]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Grk “said to him.”

[8:52]  ¹² tn Grk “you have a demon.”

[8:52]  ¹³ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ¹⁴ tn Grk “If anyone keeps.”

[8:52]  ¹⁵ tn Grk “my word.”

[8:52]  ¹⁶ 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]  ¹⁷ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[12:9]  ¹¹ tn Grk “of the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.

[12:9]  ¹² tn Grk “knew.”

[12:9]  ¹³ tn Grk “he”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here.

[12:9]  ¹⁴ tn Grk “Jesus”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (“him”) has been substituted here.

[12:47]  ¹³ tn Grk “And if anyone”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[12:47]  ¹⁴ tn Or “guard them,” “keep them.”

[12:47]  ¹⁵ sn Cf. John 3:17.

[14:9]  ¹⁵ tn Grk “Jesus said to him.”

[14:9]  ¹⁶ tn Or “recognized.”

[15:20]  ¹⁷ tn Grk “Remember the word that I said to you.”

[15:20]  ¹⁸ tn See the note on the word “slaves” in 4:51.

[15:20]  ¹⁹ sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ²⁰ tn Or “if they kept.”

[15:20]  ²¹ tn Or “they will keep.”

[17:1]  ¹⁹ tn Grk “he raised his eyes” (an idiom).

[17:1]  ²⁰ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ²¹ tn Grk “the hour.”

[17:1]  ²² 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.

[19:23]  ²¹ sn See the note on Crucify in 19:6.

[19:23]  ²² sn Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.

[19:23]  ²³ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[19:23]  ²⁴ tn Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.

[19:23]  ²⁵ sn This is a parenthetical note by the author.

[20:2]  ²³ tn Grk “So she ran and came.”