John 1:51

1:51 He continued, ¹  “I tell all of you the solemn truth ²  – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” ³ 

John 5:30

5:30 I can do nothing on my own initiative. ⁴  Just as I hear, I judge, and my judgment is just, ⁵  because I do not seek my own will, but the will of the one who sent me. ⁶ 

John 5:43

5:43 I have come in my Father’s name, and you do not accept ⁷  me. If someone else comes in his own name, you will accept ⁸  him.

John 8:21

Where Jesus Came From and Where He is Going

8:21 Then Jesus ⁹  said to them again, ¹⁰  “I am going away, and you will look for me ¹¹  but will die in your sin. ¹²  Where I am going you cannot come.”

John 8:23

8:23 Jesus replied, ¹³  “You people ¹⁴  are from below; I am from above. You people are from this world; I am not from this world.

John 8:26

8:26 I have many things to say and to judge ¹⁵  about you, but the Father ¹⁶  who sent me is truthful, ¹⁷  and the things I have heard from him I speak to the world.” ¹⁸ 

John 10:18

10:18 No one takes it away from me, but I lay it down ¹⁹  of my own free will. ²⁰  I have the authority ²¹  to lay it down, and I have the authority ²²  to take it back again. This commandment ²³  I received from my Father.”

John 12:27

12:27 “Now my soul is greatly distressed. And what should I say? ‘Father, deliver me ²⁴  from this hour’? ²⁵  No, but for this very reason I have come to this hour. ²⁶ 

John 14:28

14:28 You heard me say to you, ²⁷  ‘I am going away and I am coming back to you.’ If you loved me, you would be glad ²⁸  that I am going to the Father, because the Father is greater than I am. ²⁹ 

John 15:5

15:5 “I am the vine; you are the branches. The one who remains ³⁰  in me – and I in him – bears ³¹  much fruit, ³²  because apart from me you can accomplish ³³  nothing.

John 16:4

16:4 But I have told you these things ³⁴  so that when their time ³⁵  comes, you will remember that I told you about them. ³⁶ 

“I did not tell you these things from the beginning because I was with you. ³⁷ 

John 16:23

16:23 At that time ³⁸  you will ask me nothing. I tell you the solemn truth, ³⁹  whatever you ask the Father in my name he will give you. ⁴⁰ 

John 19:25

19:25 Now standing beside Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. ⁴¹ 

John 20:27

20:27 Then he said to Thomas, “Put ⁴²  your finger here, and examine ⁴³  my hands. Extend ⁴⁴  your hand and put it ⁴⁵  into my side. Do not continue in your unbelief, but believe.” ⁴⁶ 

John 21:2

21:2 Simon Peter, Thomas ⁴⁷  (called Didymus), ⁴⁸  Nathanael ⁴⁹  (who was from Cana ⁵⁰  in Galilee), the sons ⁵¹  of Zebedee, ⁵²  and two other disciples ⁵³  of his were together.

[1:51]  ¹ tn Grk “and he said to him.”

[1:51]  ² tn Grk “Truly, truly, I say to you.”

[1:51]  ³ sn The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion (3:14; 8:28), revelation (6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13-14 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority.

[5:30]  ⁴ tn Grk “nothing from myself.”

[5:30]  ⁵ tn Or “righteous,” or “proper.”

[5:30]  ⁶ tn That is, “the will of the Father who sent me.”

[5:43]  ⁷ tn Or “you do not receive.”

[5:43]  ⁸ tn Or “you will receive.”

[8:21]  ¹⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:21]  ¹¹ tn The expression οὖν πάλιν (oun palin) indicates some sort of break in the sequence of events, but it is not clear how long. The author does not mention the interval between 8:12-20 and this next recorded dialogue. The feast of Tabernacles is past, and the next reference to time is 10:22, where the feast of the Dedication is mentioned. The interval is two months, and these discussions could have taken place at any time within that interval, as long as one assumes something of a loose chronological framework. However, if the material in the Fourth Gospel is arranged theologically or thematically, such an assumption would not apply.

[8:21]  ¹² tn Grk “you will seek me.”

[8:21]  ¹³ tn The expression ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε (en th Jamartia Jumwn apoqaneisqe) is similar to an expression found in the LXX at Ezek 3:18, 20 and Prov 24:9. Note the singular of ἁμαρτία (the plural occurs later in v. 24). To die with one’s sin unrepented and unatoned would be the ultimate disaster to befall a person. Jesus’ warning is stern but to the point.

[8:23]  ¹³ tn Grk “And he said to them.”

[8:23]  ¹⁴ tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.

[8:26]  ¹⁶ tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.

[8:26]  ¹⁷ tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.

[8:26]  ¹⁸ tn Grk “true” (in the sense of one who always tells the truth).

[8:26]  ¹⁹ tn Grk “and what things I have heard from him, these things I speak to the world.”

[10:18]  ¹⁹ tn Or “give it up.”

[10:18]  ²⁰ tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.

[10:18]  ²¹ tn Or “I have the right.”

[10:18]  ²² tn Or “I have the right.”

[10:18]  ²³ tn Or “order.”

[12:27]  ²² tn Or “save me.”

[12:27]  ²³ tn Or “this occasion.”

[12:27]  ²⁴ tn Or “this occasion.”

[14:28]  ²⁵ tn Or “You have heard that I said to you.”

[14:28]  ²⁶ tn Or “you would rejoice.”

[14:28]  ²⁷ sn Jesus’ statement the Father is greater than I am has caused much christological and trinitarian debate. Although the Arians appealed to this text to justify their subordinationist Christology, it seems evident that by the fact Jesus compares himself to the Father, his divine nature is taken for granted. There have been two orthodox interpretations: (1) The Son is eternally generated while the Father is not: Origen, Tertullian, Athanasius, Hilary, etc. (2) As man the incarnate Son was less than the Father: Cyril of Alexandria, Ambrose, Augustine. In the context of the Fourth Gospel the second explanation seems more plausible. But why should the disciples have rejoiced? Because Jesus was on the way to the Father who would glorify him (cf. 17:4-5); his departure now signifies that the work the Father has given him is completed (cf. 19:30). Now Jesus will be glorified with that glory that he had with the Father before the world was (cf. 17:5). This should be a cause of rejoicing to the disciples because when Jesus is glorified he will glorify his disciples as well (17:22).

[15:5]  ²⁸ tn Or “resides.”

[15:5]  ²⁹ tn Or “yields.”

[15:5]  ³⁰ tn Grk “in him, this one bears much fruit.” The pronoun “this one” has been omitted from the translation because it is redundant according to contemporary English style.

[15:5]  ³¹ tn Or “do.”

[16:4]  ³¹ tn The first half of v. 4 resumes the statement of 16:1, ταῦτα λελάληκα ὑμῖν (tauta lelalhka Jumin), in a somewhat more positive fashion, omitting the reference to the disciples being caused to stumble.

[16:4]  ³² tn Grk “their hour.”

[16:4]  ³³ tn The words “about them” are not in the Greek text, but are implied.

[16:4]  ³⁴ sn This verse serves as a transition between the preceding discussion of the persecutions the disciples will face in the world after the departure of Jesus, and the following discussion concerning the departure of Jesus and the coming of the Spirit-Paraclete. Jesus had not told the disciples these things from the beginning because he was with them.

[16:23]  ³⁴ tn Grk “And in that day.”

[16:23]  ³⁵ tn Grk “Truly, truly, I say to you.”

[16:23]  ³⁶ sn This statement is also found in John 15:16.

[19:25]  ³⁷ sn Several women are mentioned, but it is not easy to determine how many. It is not clear whether his mother’s sister and Mary the wife of Clopas are to be understood as the same individual (in which case only three women are mentioned: Jesus’ mother, her sister Mary, and Mary Magdalene) or as two different individuals (in which case four women are mentioned: Jesus’ mother, her sister, Mary Clopas’ wife, and Mary Magdalene). It is impossible to be certain, but when John’s account is compared to the synoptics it is easier to reconcile the accounts if four women were present than if there were only three. It also seems that if there were four women present, this would have been seen by the author to be in juxtaposition to the four soldiers present who performed the crucifixion, and this may explain the transition from the one incident in 23-24 to the other in 25-27. Finally, if only three were present, this would mean that both Jesus’ mother and her sister were named Mary, and this is highly improbable in a Jewish family of that time. If there were four women present, the name of the second, the sister of Jesus’ mother, is not mentioned. It is entirely possible that the sister of Jesus’ mother mentioned here is to be identified with the woman named Salome mentioned in Mark 15:40 and also with the woman identified as “the mother of the sons of Zebedee” mentioned in Matt 27:56. If so, and if John the Apostle is to be identified as the beloved disciple, then the reason for the omission of the second woman’s name becomes clear; she would have been John’s own mother, and he consistently omitted direct reference to himself or his brother James or any other members of his family in the Fourth Gospel.

[20:27]  ⁴⁰ tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (ferw) here is given in BDAG 1052 s.v. 4.

[20:27]  ⁴¹ tn Grk “see.” The Greek verb ἴδε (ide) is often used like its cognate ἰδού (idou) in Hellenistic Greek (which is “used to emphasize the …importance of someth.” [BDAG 468 s.v. ἰδού 1.b.ε]).

[20:27]  ⁴² tn Or “reach out” or “put.”

[20:27]  ⁴³ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[20:27]  ⁴⁴ tn Grk “and do not be unbelieving, but believing.”

[21:2]  ⁴³ tn Grk “and Thomas.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ⁴⁴ sn Didymus means “the twin” in Greek.

[21:2]  ⁴⁵ tn Grk “and Nathanael.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ⁴⁶ map For location see Map1 C3; Map2 D2; Map3 C5.

[21:2]  ⁴⁷ tn Grk “and the sons.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ⁴⁸ sn The sons of Zebedee were James and John.

[21:2]  ⁴⁹ sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22.