John 1:50

1:50 Jesus said to him, ¹  “Because I told you that I saw you under the fig tree, do you believe? You will see greater things than these.” ² 

John 8:11

8:11 She replied, “No one, Lord.” And Jesus said, “I do not condemn you either. Go, and from now on do not sin any more.”]] ³ 

John 10:33

10:33 The Jewish leaders ⁴  replied, ⁵  “We are not going to stone you for a good deed ⁶  but for blasphemy, ⁷  because ⁸  you, a man, are claiming to be God.” ⁹ 

John 11:28

11:28 And when she had said this, Martha ¹⁰  went and called her sister Mary, saying privately, ¹¹  “The Teacher is here and is asking for you.” ¹² 

John 16:30

16:30 Now we know that you know everything ¹³  and do not need anyone ¹⁴  to ask you anything. ¹⁵  Because of this ¹⁶  we believe that you have come from God.”

John 17:3

17:3 Now this ¹⁷  is eternal life ¹⁸  – that they know you, the only true God, and Jesus Christ, ¹⁹  whom you sent.

John 17:13

17:13 But now I am coming to you, and I am saying these things in the world, so they may experience ²⁰  my joy completed ²¹  in themselves.

John 18:35

18:35 Pilate answered, “I am not a Jew, am I? ²²  Your own people ²³  and your chief priests handed you over ²⁴  to me. What have you done?”

John 21:22

21:22 Jesus replied, ²⁵  “If I want him to live ²⁶  until I come back, ²⁷  what concern is that of yours? You follow me!”

[1:50]  ¹ tn Grk “answered and said to him.” This has been simplified in the translation to “said to him.”

[1:50]  ² sn What are the greater things Jesus had in mind? In the narrative this forms an excellent foreshadowing of the miraculous signs which began at Cana of Galilee.

[8:11]  ³ tc The earliest and best mss do not contain 7:53–8:11 (see note on 7:53).

[10:33]  ⁵ tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.

[10:33]  ⁶ tn Grk “answered him.”

[10:33]  ⁷ tn Or “good work.”

[10:33]  ⁸ sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).

[10:33]  ⁹ tn Grk “and because.”

[10:33]  ¹⁰ tn Grk “you, a man, make yourself to be God.”

[11:28]  ⁷ tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.

[11:28]  ⁸ tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).

[11:28]  ⁹ tn Grk “is calling you.”

[16:30]  ⁹ tn Grk “all things.”

[16:30]  ¹⁰ tn Grk “and have no need of anyone.”

[16:30]  ¹¹ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[16:30]  ¹² tn Or “By this.”

[17:3]  ¹¹ tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

[17:3]  ¹² sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

[17:3]  ¹³ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[17:13]  ¹³ tn Grk “they may have.”

[17:13]  ¹⁴ tn Or “fulfilled.”

[18:35]  ¹⁵ sn Many have seen in Pilate’s reply “I am not a Jew, am I?” the Roman contempt for the Jewish people. Some of that may indeed be present, but strictly speaking, all Pilate affirms is that he, as a Roman, has no firsthand knowledge of Jewish custom or belief. What he knows of Jesus must have come from the Jewish authorities. They are the ones (your own people and your chief priests) who have handed Jesus over to Pilate.

[18:35]  ¹⁶ tn Or “your own nation.”

[18:35]  ¹⁷ tn Or “delivered you over.”

[21:22]  ¹⁷ tn Grk “Jesus said to him.”

[21:22]  ¹⁸ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:22]  ¹⁹ tn The word “back” is supplied to clarify the meaning.