John 14:8

14:8 Philip said, ¹  “Lord, show us the Father, and we will be content.” ² 

John 6:34

6:34 So they said to him, “Sir, ³  give us this bread all the time!”

John 2:18

2:18 So then the Jewish leaders ⁴  responded, ⁵  “What sign can you show us, since you are doing these things?” ⁶ 

John 8:5

8:5 In the law Moses commanded us to stone to death ⁷  such women. ⁸  What then do you say?”

John 1:14

1:14 Now ⁹  the Word became flesh ¹⁰  and took up residence ¹¹  among us. We ¹²  saw his glory – the glory of the one and only, ¹³  full of grace and truth, who came from the Father.

John 4:25

4:25 The woman said to him, “I know that Messiah is coming” (the one called Christ); ¹⁴  “whenever he ¹⁵  comes, he will tell ¹⁶  us everything.” ¹⁷ 

John 6:52

6:52 Then the Jews who were hostile to Jesus ¹⁸  began to argue with one another, ¹⁹  “How can this man ²⁰  give us his flesh to eat?”

John 14:22

14:22 “Lord,” Judas (not Judas Iscariot) ²¹  said, ²²  “what has happened that you are going to reveal ²³  yourself to us and not to the world?”

John 4:12

4:12 Surely you’re not greater than our ancestor ²⁴  Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” ²⁵ 

John 10:24

10:24 The Jewish leaders ²⁶  surrounded him and asked, ²⁷  “How long will you keep us in suspense? ²⁸  If you are the Christ, ²⁹  tell us plainly.” ³⁰ 

John 14:9

14:9 Jesus replied, ³¹  “Have I been with you for so long, and you have not known ³²  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?

John 16:17

16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, ³³  ‘In a little while you ³⁴  will not see me; again after a little while, you ³⁵  will see me,’ and, ‘because I am going to the Father’?” ³⁶ 

John 17:21

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ³⁷  that they will be in us, so that the world will believe that you sent me.

John 18:31

18:31 Pilate told them, ³⁸  “Take him yourselves and pass judgment on him ³⁹  according to your own law!” ⁴⁰  The Jewish leaders ⁴¹  replied, ⁴²  “We cannot legally put anyone to death.” ⁴³ 

[14:8]  ¹ tn Grk “said to him.”

[14:8]  ² tn Or “and that is enough for us.”

[6:34]  ³ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage it is not at all clear at this point that the crowd is acknowledging Jesus as Lord. More likely this is simply a form of polite address (“sir”).

[2:18]  ⁵ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)

[2:18]  ⁶ tn Grk “answered and said to him.”

[2:18]  ⁷ sn The request “What sign can you show us” by Jesus’ adversaries was a request for a defense of his actions – a mark of divine authentication. Whether this was a request for a miracle is not entirely clear. Jesus never obliged such a request. Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19 – his crucifixion and resurrection. Cf. the “sign of Jonah” in the synoptics (Matt 12:39, 40; Luke 11:29-32).

[8:5]  ⁷ sn An allusion to Lev 20:10 and Deut 22:22-24.

[8:5]  ⁸ sn The accusers themselves subtly misrepresented the law. The Mosaic law stated that in the case of adultery, both the man and woman must be put to death (Lev 20:10, Deut 22:22), but they mentioned only such women.

[1:14]  ⁹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:14]  ¹⁰ tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.

[1:14]  ¹¹ tn Grk “and tabernacled.”

[1:14]  ¹² tn Grk “and we saw.”

[1:14]  ¹³ tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[4:25]  ¹¹ tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”

[4:25]  ¹² tn Grk “that one.”

[4:25]  ¹³ tn Or “he will announce to us.”

[4:25]  ¹⁴ tn Grk “all things.”

[6:52]  ¹³ tn Grk “Then the Jews began to argue.” Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). See also the note on the phrase “the Jews who were hostile to Jesus” in v. 41.

[6:52]  ¹⁴ tn Grk “with one another, saying.”

[6:52]  ¹⁵ tn Grk “this one,” “this person.”

[14:22]  ¹⁵ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  ¹⁶ tn Grk “said to him.”

[14:22]  ¹⁷ tn Or “disclose.”

[4:12]  ¹⁷ tn Or “our forefather”; Grk “our father.”

[4:12]  ¹⁸ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end. In this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of “for he” the Greek reads “who”).

[10:24]  ¹⁹ 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]  ²⁰ tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.

[10:24]  ²¹ 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]  ²² tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[10:24]  ²³ tn Or “publicly.”

[14:9]  ²¹ tn Grk “Jesus said to him.”

[14:9]  ²² tn Or “recognized.”

[16:17]  ²³ tn Grk “What is this that he is saying to us.”

[16:17]  ²⁴ tn Grk “A little while, and you.”

[16:17]  ²⁵ tn Grk “and again a little while, and you.”

[16:17]  ²⁶ sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.

[17:21]  ²⁵ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[18:31]  ²⁷ tn Grk “Then Pilate said to them.”

[18:31]  ²⁸ tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).

[18:31]  ²⁹ sn Pilate, as the sole representative of Rome in a troubled area, was probably in Jerusalem for the Passover because of the danger of an uprising (the normal residence for the Roman governor was in Caesarea as mentioned in Acts 23:35). At this time on the eve of the feast he would have been a busy and perhaps even a worried man. It is not surprising that he offered to hand Jesus back over to the Jewish authorities to pass judgment on him. It may well be that Pilate realized when no specific charge was mentioned that he was dealing with an internal dispute over some religious matter. Pilate wanted nothing to do with such matters, as the statement “Pass judgment on him according to your own law!” indicates. As far as the author is concerned, this points out who was really responsible for Jesus’ death: The Roman governor Pilate would have had nothing to do with it if he had not been pressured by the Jewish religious authorities, upon whom the real responsibility rested.

[18:31]  ³⁰ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12.

[18:31]  ³¹ tn Grk “said to him.”

[18:31]  ³² tn Grk “It is not permitted to us to kill anyone.”