John 1:49

1:49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king ¹  of Israel!” ² 

John 3:10

3:10 Jesus answered, ³  “Are you the teacher of Israel and yet you don’t understand these things? ⁴ 

John 4:32

4:32 But he said to them, “I have food to eat that you know nothing about.”

John 4:48

4:48 So Jesus said to him, “Unless you people ⁵  see signs and wonders you will never believe!” ⁶ 

John 5:8

5:8 Jesus said to him, “Stand up! Pick up your mat ⁷  and walk.”

John 5:12

5:12 They asked him, “Who is the man who said to you, ‘Pick up your mat ⁸  and walk’?” ⁹ 

John 8:56

8:56 Your father Abraham was overjoyed ¹⁰  to see my day, and he saw it and was glad.” ¹¹ 

John 11:34

11:34 He asked, ¹²  “Where have you laid him?” ¹³  They replied, ¹⁴  “Lord, come and see.”

John 11:40

11:40 Jesus responded, ¹⁵  “Didn’t I tell you that if you believe, you would see the glory of God?”

John 12:15

12:15 “Do not be afraid, people of Zion; ¹⁶  look, your king is coming, seated on a donkey’s colt!” ¹⁷ 

John 13:19

13:19 I am telling you this now, ¹⁸  before it happens, so that when it happens you may believe ¹⁹  that I am he. ²⁰ 

John 14:7

14:7 If you have known me, you will know my Father too. ²¹  And from now on you do know him and have seen him.”

John 15:18

The World’s Hatred

15:18 “If the world hates you, be aware ²²  that it hated me first. ²³ 

[1:49]  ¹ tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.

[1:49]  ² sn Nathanael’s confession – You are the Son of God; you are the King of Israel – is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6-7, a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here.

[3:10]  ³ tn Grk “Jesus answered and said to him.”

[3:10]  ⁴ sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.

[4:48]  ⁵ tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone).

[4:48]  ⁶ tn Or “you never believe.” The verb πιστεύσητε (pisteushte) is aorist subjunctive and may have either nuance.

[5:8]  ⁷ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” Some of these items, however, are rather substantial (e.g., “mattress”) and would probably give the modern English reader a false impression.

[5:12]  ⁹ tc While a number of mss, especially the later ones (A^c C³ D Θ Ψ Ë^1,13 33 Ï latt sy), include the words τον κραβ(β)ατ(τ)ον σου (ton krab(b)at(t)on sou, “your mat”) here, the earliest and best (Ì^66,75 א B C* L) do not. Nevertheless, in the translation, it is necessary to supply the words due to the demands of English style, which does not typically allow for understood or implied direct objects as Greek does.

[5:12]  ¹⁰ tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.

[8:56]  ¹¹ tn Or “rejoiced greatly.”

[8:56]  ¹² tn What is the meaning of Jesus’ statement that the patriarch Abraham “saw” his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch’s lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Gen 22:13-15 lies behind Jesus’ words. This passage, known to rabbis as the Akedah (“Binding”), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice – an occasion of certain rejoicing.

[11:34]  ¹³ tn Grk “And he said.” 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.

[11:34]  ¹⁴ tn Or “Where have you placed him?”

[11:34]  ¹⁵ tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.

[11:40]  ¹⁵ tn Grk “Jesus said to her.”

[12:15]  ¹⁷ tn Grk “Do not be afraid, daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.

[12:15]  ¹⁸ sn A quotation from Zech 9:9.

[13:19]  ¹⁹ tn Or (perhaps) “I am certainly telling you this.” According to BDF §12.3 ἀπ᾿ ἄρτι (ap’ arti) should be read as ἀπαρτί (aparti), meaning “exactly, certainly.”

[13:19]  ²⁰ tn Grk “so that you may believe.”

[13:19]  ²¹ tn Grk “that I am.” R. E. Brown (John [AB], 2:555) argues for a nonpredicated ἐγώ εἰμι (egw eimi) here, but this is far from certain.

[14:7]  ²¹ tc There is a difficult textual problem here: The statement reads either “If you have known (ἐγνώκατε, egnwkate) me, you will know (γνώσεσθε, gnwsesqe) my Father” or “If you had really known (ἐγνώκειτε, egnwkeite) me, you would have known (ἐγνώκειτε ἄν or ἂν ἤδειτε [egnwkeite an or an hdeite]) my Father.” The division of the external evidence is difficult, but can be laid out as follows: The mss that have the perfect ἐγνώκατε in the protasis (Ì⁶⁶ [א D* W] 579 pc it) also have, for the most part, the future indicative γνώσεσθε in the apodosis (Ì⁶⁶ א D W [579] pc sa bo), rendering Jesus’ statement as a first-class condition. The mss that have the pluperfect ἐγνώκειτε in the protasis (A B C D¹ L Θ Ψ Ë^1,13 33 Ï) also have, for the most part, a pluperfect in the apodosis (either ἂν ἤδειτε in B C* [L] Q Ψ 1 33 565 al, or ἐγνώκειτε ἄν in A C³ Θ Ë¹³ Ï), rendering Jesus’ statement a contrary-to-fact second-class condition. The external evidence slightly favors the first-class condition, since there is an Alexandrian-Western alliance supported by Ì⁶⁶. As well, the fact that the readings with a second-class condition utilize two different verbs with ἄν in different positions suggests that these readings are secondary. However, it could be argued that the second-class conditions are harder readings in that they speak negatively of the apostles (so K. Aland in TCGNT 207); in this case, the ἐγνώκειτε…ἐγνώκειτε ἄν reading should be given preference. Although a decision is difficult, the first-class condition is to be slightly preferred. In this case Jesus promises the disciples that, assuming they have known him, they will know the Father. Contextually this fits better with the following phrase (v. 7b) which asserts that “from the present time you know him and have seen him” (cf. John 1:18).

[15:18]  ²³ tn Grk “know.”

[15:18]  ²⁴ tn Grk “it hated me before you.”