John 1:48

1:48 Nathanael asked him, “How do you know me?” Jesus replied, ¹  “Before Philip called you, when you were under the fig tree, ²  I saw you.”

John 4:53

4:53 Then the father realized that it was the very time ³  Jesus had said to him, “Your son will live,” and he himself believed along with his entire household.

John 8:28

8:28 Then Jesus said, ⁴  “When you lift up the Son of Man, then you will know that I am he, ⁵  and I do nothing on my own initiative, ⁶  but I speak just what the Father taught me. ⁷ 

John 8:52

8:52 Then ⁸  the Judeans ⁹  responded, ¹⁰  “Now we know you’re possessed by a demon! ¹¹  Both Abraham and the prophets died, and yet ¹²  you say, ‘If anyone obeys ¹³  my teaching, ¹⁴  he will never experience ¹⁵  death.’ ¹⁶ 

John 8:55

8:55 Yet ¹⁷  you do not know him, but I know him. If I were to say that I do not know him, ¹⁸  I would be a liar like you. But I do know him, and I obey ¹⁹  his teaching. 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 12:16

12:16 (His disciples did not understand these things when they first happened, ²⁵  but when Jesus was glorified, ²⁶  then they remembered that these things were written about him and that these things had happened ²⁷  to him.) ²⁸ 

John 14:9

14:9 Jesus replied, ²⁹  “Have I been with you for so long, and you have not known ³⁰  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?

John 16:19

16:19 Jesus could see ³¹  that they wanted to ask him about these things, ³²  so ³³  he said to them, “Are you asking ³⁴  each other about this – that I said, ‘In a little while you ³⁵  will not see me; again after a little while, you ³⁶  will see me’?

John 17:8

17:8 because I have given them the words you have given me. They ³⁷  accepted ³⁸  them ³⁹  and really ⁴⁰  understand ⁴¹  that I came from you, and they believed that you sent me.

John 17:23

17:23 I in them and you in me – that they may be completely one, ⁴²  so that the world will know that you sent me, and you have loved them just as you have loved me.

[1:48]  ¹ tn Grk “answered and said to him.” This is somewhat redundant in English and has been simplified in the translation to “replied.”

[1:48]  ² sn Many have speculated about what Nathanael was doing under the fig tree. Meditating on the Messiah who was to come? A good possibility, since the fig tree was used as shade for teaching or studying by the later rabbis (Ecclesiastes Rabbah 5:11). Also, the fig tree was symbolic for messianic peace and plenty (Mic 4:4, Zech 3:10.)

[4:53]  ³ tn Grk “at that hour.”

[8:28]  ⁵ tn Grk “Then Jesus said to them” (the words “to them” are not found in all mss).

[8:28]  ⁶ tn Grk “that I am.” See the note on this phrase in v. 24.

[8:28]  ⁷ tn Grk “I do nothing from myself.”

[8:28]  ⁸ tn Grk “but just as the Father taught me, these things I speak.”

[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.

[8:55]  ⁹ tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.

[8:55]  ¹⁰ tn Grk “If I say, ‘I do not know him.’”

[8:55]  ¹¹ tn Grk “I keep.”

[8:55]  ¹² tn Grk “his word.”

[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.

[12:16]  ¹³ tn Or “did not understand these things at first”; Grk “formerly.”

[12:16]  ¹⁴ sn When Jesus was glorified, that is, glorified through his resurrection, exaltation, and return to the Father. Jesus’ glorification is consistently portrayed this way in the Gospel of John.

[12:16]  ¹⁵ tn Grk “and that they had done these things,” though the referent is probably indefinite and not referring to the disciples; as such, the best rendering is as a passive (see ExSyn 402-3; R. E. Brown, John [AB], 1:458).

[12:16]  ¹⁶ sn The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus’ disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus’ resurrection and return to the Father. Note the similarity with John 2:22, which follows another allusion to a prophecy in Zechariah (14:21).

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

[14:9]  ¹⁶ tn Or “recognized.”

[16:19]  ¹⁷ tn Grk “knew.”

[16:19]  ¹⁸ tn The words “about these things” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:19]  ¹⁹ tn Καί (kai) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19a.

[16:19]  ²⁰ tn Grk “inquiring” or “seeking.”

[16:19]  ²¹ tn Grk “A little while, and you.”

[16:19]  ²² tn Grk “and again a little while, and you.”

[17:8]  ¹⁹ tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:8]  ²⁰ tn Or “received.”

[17:8]  ²¹ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[17:8]  ²² tn Or “truly.”

[17:8]  ²³ tn Or have come to know.”

[17:23]  ²¹ tn Or “completely unified.”