John 1:47

1:47 Jesus saw Nathanael coming toward him and exclaimed, ¹  “Look, a true Israelite in whom there is no deceit!” ² 

John 2:25

2:25 He did not need anyone to testify about man, ³  for he knew what was in man. ⁴ 

John 5:37

5:37 And the Father who sent me has himself testified about me. You people ⁵  have never heard his voice nor seen his form at any time, ⁶ 

John 5:39

5:39 You study the scriptures thoroughly ⁷  because you think in them you possess eternal life, ⁸  and it is these same scriptures ⁹  that testify about me,

John 6:41

6:41 Then the Jews who were hostile to Jesus ¹⁰  began complaining about him because he said, “I am the bread that came down from heaven,”

John 6:61

6:61 When Jesus was aware ¹¹  that his disciples were complaining ¹²  about this, he said to them, “Does this cause you to be offended? ¹³ 

John 7:7

7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.

John 7:17

7:17 If anyone wants to do God’s will, ¹⁴  he will know about my teaching, whether it is from God or whether I speak from my own authority. ¹⁵ 

John 7:32

7:32 The Pharisees ¹⁶  heard the crowd ¹⁷  murmuring these things about Jesus, ¹⁸  so the chief priests and the Pharisees sent officers ¹⁹  to arrest him. ²⁰ 

John 7:39

7:39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, ²¹  because Jesus was not yet glorified.) ²² 

John 9:17-18

9:17 So again they asked the man who used to be blind, ²³  “What do you say about him, since he caused you to see?” ²⁴  “He is a prophet,” the man replied. ²⁵ 

9:18 Now the Jewish religious leaders ²⁶  refused to believe ²⁷  that he had really been blind and had gained his sight until at last they summoned ²⁸  the parents of the man who had become able to see. ²⁹ 

John 10:41

10:41 Many ³⁰  came to him and began to say, “John ³¹  performed ³²  no miraculous sign, but everything John said about this man ³³  was true!”

John 12:6

12:6 (Now Judas ³⁴  said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, ³⁵  he used to steal what was put into it.) ³⁶ 

John 15:22

15:22 If I had not come and spoken to them, they would not be guilty of sin. ³⁷  But they no longer have any excuse for their sin.

John 16:25-26

16:25 “I have told you these things in obscure figures of speech; ³⁸  a time ³⁹  is coming when I will no longer speak to you in obscure figures, but will tell you ⁴⁰  plainly ⁴¹  about the Father. 16:26 At that time ⁴²  you will ask in my name, and I do not say ⁴³  that I will ask the Father on your behalf.

John 21:24

A Final Note

21:24 This is the disciple who testifies about these things and has written these things, and we know that his testimony is true.

[1:47]  ¹ tn Grk “said about him.”

[1:47]  ² tn Or “treachery.”

[2:25]  ³ tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.

[2:25]  ⁴ tn See previous note on “man” in this verse.

[5:37]  ⁵ tn The word “people” is not in the Greek text, but is supplied to clarify that the following verbs (“heard,” “seen,” “have residing,” “do not believe”) are second person plural.

[5:37]  ⁶ sn You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer – their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century a.d. the giving of the law at Sinai was being celebrated.

[5:39]  ⁷ tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.

[5:39]  ⁸ sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”

[5:39]  ⁹ tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).

[6:41]  ⁹ tn Grk “Then the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, 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 translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). Likewise, the designation “Judeans” does not fit here because the location is Galilee rather than Judea.

[6:61]  ¹¹ tn Grk “When Jesus knew within himself.”

[6:61]  ¹² tn Or “were grumbling.”

[6:61]  ¹³ tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)

[7:17]  ¹³ tn Grk “his will.”

[7:17]  ¹⁴ tn Grk “or whether I speak from myself.”

[7:32]  ¹⁵ sn See the note on Pharisees in 1:24.

[7:32]  ¹⁶ tn Or “The common people” (as opposed to the religious authorities like the Pharisees).

[7:32]  ¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:32]  ¹⁸ tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing “police” duties such as here, their “officers” are doing so only as part of their general tasks (see K. H. Rengstorf, TDNT 8:540).

[7:32]  ¹⁹ tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.

[7:39]  ¹⁷ tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT mss supply the participle δεδομένον (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John’s phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead. The meaning is that the era of the Holy Spirit had not yet arrived; the Spirit was not as yet at work in a way he later would be because Jesus had not yet returned to his Father. Cf. also Acts 19:2.

[7:39]  ¹⁸ sn This is a parenthetical note by the author.

[9:17]  ¹⁹ tn Grk “the blind man.”

[9:17]  ²⁰ tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).

[9:17]  ²¹ tn Grk “And he said, ‘He is a prophet.’”

[9:18]  ²¹ tn Or “the Jewish religious authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, 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 mainly to the Pharisees, mentioned by name in John 9:13, 15, 16. References in this context to Pharisees and to the synagogue (v. 22) suggest an emphasis on the religious nature of the debate which is brought out by the translation “the Jewish religious leaders.”

[9:18]  ²² tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”

[9:18]  ²³ tn Grk “they called.”

[9:18]  ²⁴ tn Or “the man who had gained his sight.”

[10:41]  ²³ tn Grk “And many.” 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.

[10:41]  ²⁴ sn John refers to John the Baptist.

[10:41]  ²⁵ tn Grk “did.”

[10:41]  ²⁶ tn Grk “this one.”

[12:6]  ²⁵ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[12:6]  ²⁶ tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.

[12:6]  ²⁷ sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.

[15:22]  ²⁷ tn Grk “they would not have sin” (an idiom).

[16:25]  ²⁹ tn Or “in parables”; or “in metaphors.” There is some difficulty in defining παροιμίαις (paroimiai") precisely: A translation like “parables” does not convey accurately the meaning. BDAG 779-80 s.v. παροιμία suggests in general “proverb, saw, maxim,” but for Johannine usage “veiled saying, figure of speech, in which esp. lofty ideas are concealed.” In the preceding context of the Farewell Discourse, Jesus has certainly used obscure language and imagery at times: John 13:8-11; 13:16; 15:1-17; and 16:21 could all be given as examples. In the LXX this word is used to translate the Hebrew mashal which covers a wide range of figurative speech, often containing obscure or enigmatic elements.

[16:25]  ³⁰ tn Grk “an hour.”

[16:25]  ³¹ tn Or “inform you.”

[16:25]  ³² tn Or “openly.”

[16:26]  ³¹ tn Grk “In that day.”

[16:26]  ³² tn Grk “I do not say to you.”