John 2:10

2:10 and said to him, “Everyone ¹  serves the good wine first, and then the cheaper ²  wine when the guests ³  are drunk. You have kept the good wine until now!”

John 3:20

3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed.

John 6:45

6:45 It is written in the prophets, ‘And they will all be taught by God.’ ⁴  Everyone who hears and learns from the Father ⁵  comes to me.

John 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ⁶  them.

John 8:34

8:34 Jesus answered them, “I tell you the solemn truth, ⁷  everyone who practices ⁸  sin is a slave ⁹  of sin.

John 12:46

12:46 I have come as a light into the world, so that everyone who believes in me should not remain in darkness.

John 16:2

16:2 They will put you out of ¹⁰  the synagogue, ¹¹  yet a time ¹²  is coming when the one who kills you will think he is offering service to God. ¹³ 

[2:10]  ¹ tn Grk “every man” (in a generic sense).

[2:10]  ² tn Or “poorer.”

[2:10]  ³ tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.

[6:45]  ⁴ sn A quotation from Isa 54:13.

[6:45]  ⁵ tn Or “listens to the Father and learns.”

[8:2]  ⁷ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[8:34]  ¹⁰ tn Grk “Truly, truly, I say to you.”

[8:34]  ¹¹ tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiwn) in a construction with πᾶς (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.

[8:34]  ¹² tn See the note on the word “slaves” in 4:51.

[16:2]  ¹³ tn Or “expel you from.”

[16:2]  ¹⁴ sn See the note on synagogue in 6:59.

[16:2]  ¹⁵ tn Grk “an hour.”

[16:2]  ¹⁶ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.