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 8:42

8:42 Jesus replied, ³  “If God were your Father, you would love me, for I have come from God and am now here. ⁴  I ⁵  have not come on my own initiative, ⁶  but he ⁷  sent me.

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 9:7

9:7 and said to him, “Go wash in the pool of Siloam” ¹⁷  (which is translated “sent”). ¹⁸  So the blind man ¹⁹  went away and washed, and came back seeing.

John 10:24

10:24 The Jewish leaders ²⁰  surrounded him and asked, ²¹  “How long will you keep us in suspense? ²²  If you are the Christ, ²³  tell us plainly.” ²⁴ 

John 10:38

10:38 But if I do them, even if you do not believe me, believe the deeds, ²⁵  so that you may come to know ²⁶  and understand that I am in the Father and the Father is in me.”

John 11:32

11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.”

John 14:9

14:9 Jesus replied, ²⁷  “Have I been with you for so long, and you have not known ²⁸  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?

John 14:17

14:17 the Spirit of truth, whom the world cannot accept, ²⁹  because it does not see him or know him. But you know him, because he resides ³⁰  with you and will be ³¹  in you.

John 15:20

15:20 Remember what ³²  I told you, ‘A slave ³³  is not greater than his master.’ ³⁴  If they persecuted me, they will also persecute you. If they obeyed ³⁵  my word, they will obey ³⁶  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 ³⁷  to heaven ³⁸  and said, “Father, the time ³⁹  has come. Glorify your Son, so that your ⁴⁰  Son may glorify you –

John 17:6

Jesus Prays for the Disciples

17:6 “I have revealed ⁴¹  your name to the men ⁴²  you gave me out of the world. They belonged to you, ⁴³  and you gave them to me, and they have obeyed ⁴⁴  your word.

John 17:23

17:23 I in them and you in me – that they may be completely one, ⁴⁵  so that the world will know that you sent me, and you have loved them just as you have loved me.

John 21:6

21:6 He told them, “Throw your net on the right side of the boat, and you will find some.” ⁴⁶  So they threw the net, ⁴⁷  and were not able to pull it in because of the large number of fish.

John 21:16

21:16 Jesus ⁴⁸  said ⁴⁹  a second time, “Simon, son of John, do you love me?” He replied, ⁵⁰  “Yes, Lord, you know I love you.” Jesus ⁵¹  told him, “Shepherd my sheep.”

[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.)

[8:42]  ³ tn Grk “Jesus said to them.”

[8:42]  ⁴ tn Or “I came from God and have arrived.”

[8:42]  ⁵ tn Grk “For I.” Here γάρ (gar) has not been translated.

[8:42]  ⁶ tn Grk “from myself.”

[8:42]  ⁷ tn Grk “that one” (referring to God).

[8:52]  ⁵ 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]  ⁶ 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]  ⁷ tn Grk “said to him.”

[8:52]  ⁸ tn Grk “you have a demon.”

[8:52]  ⁹ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ¹⁰ tn Grk “If anyone keeps.”

[8:52]  ¹¹ tn Grk “my word.”

[8:52]  ¹² 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]  ¹³ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[9:7]  ⁷ tn The pool’s name in Hebrew is shiloah from the Hebrew verb “to send.” In Gen 49:10 the somewhat obscure shiloh was interpreted messianically by later Jewish tradition, and some have seen a lexical connection between the two names (although this is somewhat dubious). It is known, however, that it was from the pool of Siloam that the water which was poured out at the altar during the feast of Tabernacles was drawn.

[9:7]  ⁸ sn This is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus himself, who was sent from heaven.

[9:7]  ⁹ tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.

[10:24]  ⁹ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.

[10:24]  ¹⁰ tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.

[10:24]  ¹¹ tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (thn yuchn Jhmwn airei") meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”

[10:24]  ¹² tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[10:24]  ¹³ tn Or “publicly.”

[10:38]  ¹¹ tn Or “works.”

[10:38]  ¹² tn Or “so that you may learn.”

[14:9]  ¹³ tn Grk “Jesus said to him.”

[14:9]  ¹⁴ tn Or “recognized.”

[14:17]  ¹⁵ tn Or “cannot receive.”

[14:17]  ¹⁶ tn Or “he remains.”

[14:17]  ¹⁷ tc Some early and important witnesses (Ì^66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì^66c,75vid א A D¹ L Θ Ψ Ë¹³ 33^vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì⁶⁶ and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.

[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.

[17:6]  ²¹ tn Or “made known,” “disclosed.”

[17:6]  ²² tn Here “men” is retained as a translation for ἀνθρώποις (anqrwpoi") rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.

[17:6]  ²³ tn Grk “Yours they were.”

[17:6]  ²⁴ tn Or “have kept.”

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

[21:6]  ²⁵ tn The word “some” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:6]  ²⁶ tn The words “the net” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context.

[21:16]  ²⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:16]  ²⁸ tn Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.

[21:16]  ²⁹ tn Grk “He said to him.”

[21:16]  ³⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.