John 14:15

Teaching on the Holy Spirit

14:15 “If you love me, you will obey ¹  my commandments. ² 

John 15:10

15:10 If you obey ³  my commandments, you will remain ⁴  in my love, just as I have obeyed ⁵  my Father’s commandments and remain ⁶  in his love.

John 15:20

15:20 Remember what ⁷  I told you, ‘A slave ⁸  is not greater than his master.’ ⁹  If they persecuted me, they will also persecute you. If they obeyed ¹⁰  my word, they will obey ¹¹  yours too.

John 12:7

12:7 So Jesus said, “Leave her alone. She has kept it for the day of my burial. ¹² 

John 17:15

17:15 I am not asking you to take them out of the world, but that you keep them safe ¹³  from the evil one. ¹⁴ 

John 2:10

2:10 and said to him, “Everyone ¹⁵  serves the good wine first, and then the cheaper ¹⁶  wine when the guests ¹⁷  are drunk. You have kept the good wine until now!”

John 8:51-52

8:51 I tell you the solemn truth, ¹⁸  if anyone obeys ¹⁹  my teaching, ²⁰  he will never see death.” ²¹ 

8:52 Then ²²  the Judeans ²³  responded, ²⁴  “Now we know you’re possessed by a demon! ²⁵  Both Abraham and the prophets died, and yet ²⁶  you say, ‘If anyone obeys ²⁷  my teaching, ²⁸  he will never experience ²⁹  death.’ ³⁰ 

John 8:55

8:55 Yet ³¹  you do not know him, but I know him. If I were to say that I do not know him, ³²  I would be a liar like you. But I do know him, and I obey ³³  his teaching. ³⁴ 

John 14:21

14:21 The person who has my commandments and obeys ³⁵  them is the one who loves me. ³⁶  The one ³⁷  who loves me will be loved by my Father, and I will love him and will reveal ³⁸  myself to him.”

John 14:23-24

14:23 Jesus replied, ³⁹  “If anyone loves me, he will obey ⁴⁰  my word, and my Father will love him, and we will come to him and take up residence with him. ⁴¹  14:24 The person who does not love me does not obey ⁴²  my words. And the word ⁴³  you hear is not mine, but the Father’s who sent me.

John 17:6

Jesus Prays for the Disciples

17:6 “I have revealed ⁴⁴  your name to the men ⁴⁵  you gave me out of the world. They belonged to you, ⁴⁶  and you gave them to me, and they have obeyed ⁴⁷  your word.

John 17:11-12

17:11 I ⁴⁸  am no longer in the world, but ⁴⁹  they are in the world, and I am coming to you. Holy Father, keep them safe ⁵⁰  in your name ⁵¹  that you have given me, so that they may be one just as we are one. ⁵²  17:12 When I was with them I kept them safe ⁵³  and watched over them ⁵⁴  in your name ⁵⁵  that you have given me. Not one ⁵⁶  of them was lost except the one destined for destruction, ⁵⁷  so that the scripture could be fulfilled. ⁵⁸ 

John 9:16

9:16 Then some of the Pharisees began to say, ⁵⁹  “This man is not from God, because he does not observe ⁶⁰  the Sabbath.” ⁶¹  But others said, “How can a man who is a sinner perform ⁶²  such miraculous signs?” Thus there was a division ⁶³  among them.

[14:15]  ¹ tn Or “will keep.”

[14:15]  ² sn Jesus’ statement If you love me, you will obey my commandments provides the transition between the promises of answered prayer which Jesus makes to his disciples in vv. 13-14 and the promise of the Holy Spirit which is introduced in v. 16. Obedience is the proof of genuine love.

[15:10]  ³ tn Or “keep.”

[15:10]  ⁴ tn Or “reside.”

[15:10]  ⁵ tn Or “kept.”

[15:10]  ⁶ tn Or “reside.”

[15:20]  ⁵ tn Grk “Remember the word that I said to you.”

[15:20]  ⁶ tn See the note on the word “slaves” in 4:51.

[15:20]  ⁷ 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]  ⁸ tn Or “if they kept.”

[15:20]  ⁹ tn Or “they will keep.”

[12:7]  ⁷ tn Grk “Leave her alone, that for the day of my burial she may keep it.” The construction with ἵνα (Jina) is somewhat ambiguous. The simplest way to read it would be, “Leave her alone, that she may keep it for the day of my burial.” This would imply that Mary was going to use the perfumed oil on that day, while vv. 3 and 5 seem to indicate clearly that she had already used it up. Some understand the statement as elliptical: “Leave her alone; (she did this) in order to keep it for the day of my burial.” Another alternative would be an imperatival use of ἵνα with the meaning: “Leave her alone; let her keep it.” The reading of the Byzantine text, which omits the ἵνα and substitutes a perfect tense τετήρηκεν (tethrhken), while not likely to be original, probably comes close to the meaning of the text, and that has been followed in this translation.

[17:15]  ⁹ tn Or “that you protect them”; Grk “that you keep them.”

[17:15]  ¹⁰ tn The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ (tou ponhrou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponhron), “that which is evil,” or the masculine ὁ πονηρός (Jo ponhro"), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14, 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.

[2:10]  ¹¹ tn Grk “every man” (in a generic sense).

[2:10]  ¹² tn Or “poorer.”

[2:10]  ¹³ tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.

[8:51]  ¹³ tn Grk “Truly, truly, I say to you.”

[8:51]  ¹⁴ tn Grk “If anyone keeps.”

[8:51]  ¹⁵ tn Grk “my word.”

[8:51]  ¹⁶ tn Grk “he will never see death forever.” The Greek negative here is emphatic.

[8:52]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “said to him.”

[8:52]  ¹⁸ tn Grk “you have a demon.”

[8:52]  ¹⁹ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ²⁰ tn Grk “If anyone keeps.”

[8:52]  ²¹ tn Grk “my word.”

[8:52]  ²² 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]  ²³ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[8:55]  ¹⁷ tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.

[8:55]  ¹⁸ tn Grk “If I say, ‘I do not know him.’”

[8:55]  ¹⁹ tn Grk “I keep.”

[8:55]  ²⁰ tn Grk “his word.”

[14:21]  ¹⁹ tn Or “keeps.”

[14:21]  ²⁰ tn Grk “obeys them, that one is the one who loves me.”

[14:21]  ²¹ tn Grk “And the one.” Here the conjunction καί (kai) has not been translated to improve the English style.

[14:21]  ²² tn Or “will disclose.”

[14:23]  ²¹ tn Grk “answered and said to him.”

[14:23]  ²² tn Or “will keep.”

[14:23]  ²³ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[14:24]  ²³ tn Or “does not keep.”

[14:24]  ²⁴ tn Or “the message.”

[17:6]  ²⁵ tn Or “made known,” “disclosed.”

[17:6]  ²⁶ 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]  ²⁷ tn Grk “Yours they were.”

[17:6]  ²⁸ tn Or “have kept.”

[17:11]  ²⁷ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ²⁸ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ²⁹ tn Or “protect them”; Grk “keep them.”

[17:11]  ³⁰ tn Or “by your name.”

[17:11]  ³¹ tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:12]  ²⁹ tn Or “I protected them”; Grk “I kept them.”

[17:12]  ³⁰ tn Grk “and guarded them.”

[17:12]  ³¹ tn Or “by your name.”

[17:12]  ³² tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:12]  ³³ tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).

[17:12]  ³⁴ sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.

[9:16]  ³¹ tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).

[9:16]  ³² tn Grk “he does not keep.”

[9:16]  ³³ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ³⁴ tn Grk “do.”

[9:16]  ³⁵ tn Or “So there was discord.”