John 2:17

2:17 His disciples remembered that it was written, “Zeal ¹  for your house will devour me.” ² 

John 7:33

7:33 Then Jesus said, “I will be with you for only a little while longer, ³  and then ⁴  I am going to the one who sent me.

John 8:18

8:18 I testify about myself ⁵  and the Father who sent me testifies about me.”

John 8:46

8:46 Who among you can prove me guilty ⁶  of any sin? ⁷  If I am telling you ⁸  the truth, why don’t you believe me?

John 8:49

8:49 Jesus answered, “I am not possessed by a demon, ⁹  but I honor my Father – and yet ¹⁰  you dishonor me.

John 10:14

10:14 “I am the good shepherd. I ¹¹  know my own ¹²  and my own know me –

John 10:17

10:17 This is why the Father loves me ¹³  – because I lay down my life, ¹⁴  so that I may take it back again.

John 13:13

13:13 You call me ‘Teacher’ and ‘Lord,’ and do so correctly, ¹⁵  for that is what I am. ¹⁶ 

John 14:7

14:7 If you have known me, you will know my Father too. ¹⁷  And from now on you do know him and have seen him.”

John 15:9

15:9 “Just as the Father has loved me, I have also loved you; remain ¹⁸  in my love.

John 15:21

15:21 But they will do all these things to you on account of ¹⁹  my name, because they do not know the one who sent me. ²⁰ 

John 15:25

15:25 Now this happened ²¹  to fulfill the word that is written in their law, ‘They hated me without reason.’ ²² 

John 18:23

18:23 Jesus replied, ²³  “If I have said something wrong, ²⁴  confirm ²⁵  what is wrong. ²⁶  But if I spoke correctly, why strike me?”

John 20:29

20:29 Jesus said to him, “Have you believed because you have seen me? Blessed are the people ²⁷  who have not seen and yet have believed.” ²⁸ 

[2:17]  ¹ tn Or “Fervent devotion to your house.”

[2:17]  ² sn A quotation from Ps 69:9.

[7:33]  ³ tn Grk “Yet a little I am with you.”

[7:33]  ⁴ tn The word “then” is not in the Greek text, but is implied.

[8:18]  ⁵ tn Grk “I am the one who testifies about myself.”

[8:46]  ⁷ tn Or “can convict me.”

[8:46]  ⁸ tn Or “of having sinned”; Grk “of sin.”

[8:46]  ⁹ tn Or “if I tell you.”

[8:49]  ⁹ tn Grk “I do not have a demon.”

[8:49]  ¹⁰ tn “Yet” is supplied to show the contrastive element present in the context.

[10:14]  ¹¹ tn Grk “And I.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:14]  ¹² tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”

[10:17]  ¹³ tn Grk “Because of this the Father loves me.”

[10:17]  ¹⁴ tn Or “die willingly.”

[13:13]  ¹⁵ tn Or “rightly.”

[13:13]  ¹⁶ tn Grk “and I am these things.”

[14:7]  ¹⁷ tc There is a difficult textual problem here: The statement reads either “If you have known (ἐγνώκατε, egnwkate) me, you will know (γνώσεσθε, gnwsesqe) my Father” or “If you had really known (ἐγνώκειτε, egnwkeite) me, you would have known (ἐγνώκειτε ἄν or ἂν ἤδειτε [egnwkeite an or an hdeite]) my Father.” The division of the external evidence is difficult, but can be laid out as follows: The mss that have the perfect ἐγνώκατε in the protasis (Ì⁶⁶ [א D* W] 579 pc it) also have, for the most part, the future indicative γνώσεσθε in the apodosis (Ì⁶⁶ א D W [579] pc sa bo), rendering Jesus’ statement as a first-class condition. The mss that have the pluperfect ἐγνώκειτε in the protasis (A B C D¹ L Θ Ψ Ë^1,13 33 Ï) also have, for the most part, a pluperfect in the apodosis (either ἂν ἤδειτε in B C* [L] Q Ψ 1 33 565 al, or ἐγνώκειτε ἄν in A C³ Θ Ë¹³ Ï), rendering Jesus’ statement a contrary-to-fact second-class condition. The external evidence slightly favors the first-class condition, since there is an Alexandrian-Western alliance supported by Ì⁶⁶. As well, the fact that the readings with a second-class condition utilize two different verbs with ἄν in different positions suggests that these readings are secondary. However, it could be argued that the second-class conditions are harder readings in that they speak negatively of the apostles (so K. Aland in TCGNT 207); in this case, the ἐγνώκειτε…ἐγνώκειτε ἄν reading should be given preference. Although a decision is difficult, the first-class condition is to be slightly preferred. In this case Jesus promises the disciples that, assuming they have known him, they will know the Father. Contextually this fits better with the following phrase (v. 7b) which asserts that “from the present time you know him and have seen him” (cf. John 1:18).

[15:9]  ¹⁹ tn Or “reside.”

[15:21]  ²¹ tn Or “because of.”

[15:21]  ²² tn Jesus is referring to God as “the one who sent me.”

[15:25]  ²³ tn The words “this happened” are not in the Greek text but are supplied to complete an ellipsis.

[15:25]  ²⁴ sn A quotation from Ps 35:19 and Ps 69:4. As a technical term law (νόμος, nomos) is usually restricted to the Pentateuch (the first five books of the OT), but here it must have a broader reference, since the quotation is from Ps 35:19 or Ps 69:4. The latter is the more likely source for the quoted words, since it is cited elsewhere in John’s Gospel (2:17 and 19:29, in both instances in contexts associated with Jesus’ suffering and death).

[18:23]  ²⁵ tn Grk “Jesus answered him.”

[18:23]  ²⁶ tn Or “something incorrect.”

[18:23]  ²⁷ tn Grk “testify.”

[18:23]  ²⁸ tn Or “incorrect.”

[20:29]  ²⁷ tn Grk “are those.”

[20:29]  ²⁸ tn Some translations treat πιστεύσαντες (pisteusante") as a gnomic aorist (timeless statement) and thus equivalent to an English present tense: “and yet believe” (RSV). This may create an effective application of the passage to the modern reader, but the author is probably thinking of those people who had already believed without the benefit of seeing the risen Jesus, on the basis of reports by others or because of circumstantial evidence (see John 20:8).