John 17:19

17:19 And I set myself apart ¹  on their behalf, ²  so that they too may be truly set apart. ³ 

John 11:52

11:52 and not for the Jewish nation ⁴  only, ⁵  but to gather together ⁶  into one the children of God who are scattered.) ⁷ 

John 15:13

15:13 No one has greater love than this – that one lays down his life ⁸  for his friends.

John 18:14

18:14 (Now it was Caiaphas who had advised ⁹  the Jewish leaders ¹⁰  that it was to their advantage that one man die for the people.) ¹¹ 

John 1:30

1:30 This is the one about whom I said, ‘After me comes a man who is greater than I am, ¹²  because he existed before me.’

John 10:11

10:11 “I am the good ¹³  shepherd. The good shepherd lays down his life ¹⁴  for the sheep.

John 10:15

10:15 just as the Father knows me and I know the Father – and I lay down my life ¹⁵  for ¹⁶  the sheep.

John 11:50-51

11:50 You do not realize ¹⁷  that it is more to your advantage to have one man ¹⁸  die for the people than for the whole nation to perish.” ¹⁹  11:51 (Now he did not say this on his own, ²⁰  but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, ²¹ 

John 13:37-38

13:37 Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you!” ²²  13:38 Jesus answered, “Will you lay down your life for me? ²³  I tell you the solemn truth, ²⁴  the rooster will not crow until you have denied me three times!

John 11:4

11:4 When Jesus heard this, he said, “This sickness will not lead to death, ²⁵  but to God’s glory, ²⁶  so that the Son of God may be glorified through it.” ²⁷ 

John 6:51

6:51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread ²⁸  that I will give for the life of the world is my flesh.”

[17:19]  ¹ tn Or “I sanctify.”

[17:19]  ² tn Or “for their sake.”

[17:19]  ³ tn Or “they may be truly consecrated,” or “they may be truly sanctified.”

[11:52]  ⁴ tn See the note on the word “nation” in the previous verse.

[11:52]  ⁵ sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.

[11:52]  ⁶ tn Grk “that he might gather together.”

[11:52]  ⁷ sn This is a parenthetical note by the author.

[15:13]  ⁷ tn Or “one dies willingly.”

[18:14]  ¹⁰ tn Or “counseled.”

[18:14]  ¹¹ tn Grk “the Jews.” Here the phrase refers to the Jewish leaders, specifically members of the Sanhedrin (see John 11:49-50). See also the note on the phrase “Jewish leaders” in v. 12.

[18:14]  ¹² sn This is a parenthetical note by the author.

[1:30]  ¹³ tn Or “has a higher rank than I.”

[10:11]  ¹⁶ tn Or “model” (see R. E. Brown, John [AB], 1:386, who argues that “model” is a more exact translation of καλός [kalos] here).

[10:11]  ¹⁷ tn Or “The good shepherd dies willingly.”

[10:15]  ¹⁹ tn Or “I die willingly.”

[10:15]  ²⁰ tn Or “on behalf of” or “for the sake of.”

[11:50]  ²² tn Or “you are not considering.”

[11:50]  ²³ tn Although it is possible to argue that ἄνθρωπος (anqrwpo") should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in 11:47 “this man” (οὗτος ὁ ἄνθρωπος, outo" Jo anqrwpo") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.

[11:50]  ²⁴ sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.

[11:51]  ²⁵ tn Grk “say this from himself.”

[11:51]  ²⁶ tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).

[13:37]  ²⁸ tn Or “I will die willingly for you.”

[13:38]  ³¹ tn Or “Will you die willingly for me?”

[13:38]  ³² tn Grk “Truly, truly, I say to you.”

[11:4]  ³⁴ tn Grk “This sickness is not to death.”

[11:4]  ³⁵ tn Or “to God’s praise.”

[11:4]  ³⁶ sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.

[6:51]  ³⁷ tn Grk “And the bread.”