John 2:7

2:7 Jesus told the servants, ¹  “Fill the water jars with water.” So they filled them up to the very top.

John 2:19

2:19 Jesus replied, ²  “Destroy ³  this temple and in three days I will raise it up again.”

John 4:32

4:32 But he said to them, “I have food to eat that you know nothing about.”

John 4:40

4:40 So when the Samaritans came to him, they began asking ⁴  him to stay with them. ⁵  He stayed there two days,

John 5:17

5:17 So he ⁶  told ⁷  them, “My Father is working until now, and I too am working.” ⁸ 

John 6:7

6:7 Philip replied, ⁹  “Two hundred silver coins worth ¹⁰  of bread would not be enough for them, for each one to get a little.”

John 11:46

11:46 But some of them went to the Pharisees ¹¹  and reported to them ¹²  what Jesus had done.

John 12:23

12:23 Jesus replied, ¹³  “The time ¹⁴  has come for the Son of Man to be glorified. ¹⁵ 

John 17:2

17:2 just as you have given him authority over all humanity, ¹⁶  so that he may give eternal life to everyone you have given him. ¹⁷ 

John 17:10

17:10 Everything ¹⁸  I have belongs to you, ¹⁹  and everything you have belongs to me, ²⁰  and I have been glorified by them. ²¹ 

John 17:22

17:22 The glory ²²  you gave to me I have given to them, that they may be one just as we are one –

John 18:4

18:4 Then Jesus, because he knew everything that was going to happen to him, ²³  came and asked them, “Who are you looking for?” ²⁴ 

John 18:6

18:6 So when Jesus ²⁵  said to them, “I am he,” they retreated ²⁶  and fell to the ground. ²⁷ 

John 21:5

21:5 So Jesus said to them, “Children, you don’t have any fish, ²⁸  do you?” ²⁹  They replied, ³⁰  “No.”

John 21:13

21:13 Jesus came and took the bread and gave it to them, and did the same with the fish.

[2:7]  ¹ tn Grk “them” (it is clear from the context that the servants are addressed).

[2:19]  ² tn Grk “answered and said to them.”

[2:19]  ³ tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”

[4:40]  ³ tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.

[4:40]  ⁴ tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[5:17]  ⁴ tc ‡ Most witnesses (Ì⁶⁶ A D L Θ Ψ Ë^1,13 33 Ï latt co) have ᾿Ιησοῦς (Ihsou", “Jesus”) here, while generally better witnesses (Ì⁷⁵ א B W {0141} 892 1241 pbo) lack the name. Although it is possible that Alexandrian scribes deleted the name due to proclivities to prune, this is not as likely as other witnesses adding it for clarification, especially since multiple strands of the Alexandrian text are represented in the shorter reading. NA²⁷ places the word in brackets, indicating some doubts as to authenticity.

[5:17]  ⁵ tn Grk “answered.”

[5:17]  ⁶ sn “My Father is working until now, and I too am working.” What is the significance of Jesus’ claim? A preliminary understanding can be obtained from John 5:18, noting the Jewish authorities’ response and the author’s comment. They sought to kill Jesus, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God. This must be seen in the context of the relation of God to the Sabbath rest. In the commandment (Exod 20:11) it is explained that “In six days the Lord made the heavens and the earth…and rested on the seventh day; therefore the Lord blessed the Sabbath day and made it holy.” Philo, based on the LXX translation of Exod 20:11, denied outright that God had ever ceased his creative activity. And when Rabban Gamaliel II, R. Joshua, R. Eleazar ben Azariah, and R. Akiba were in Rome, ca. a.d. 95, they gave as a rebuttal to sectarian arguments evidence that God might do as he willed in the world without breaking the Sabbath because the entire world was his private residence. So even the rabbis realized that God did not really cease to work on the Sabbath: Divine providence remained active on the Sabbath, otherwise, all nature and life would cease to exist. As regards men, divine activity was visible in two ways: Men were born and men died on the Sabbath. Since only God could give life and only God could deal with the fate of the dead in judgment, this meant God was active on the Sabbath. This seems to be the background for Jesus’ words in 5:17. He justified his work of healing on the Sabbath by reminding the Jewish authorities that they admitted God worked on the Sabbath. This explains the violence of the reaction. The Sabbath privilege was peculiar to God, and no one was equal to God. In claiming the right to work even as his Father worked, Jesus was claiming a divine prerogative. He was literally making himself equal to God, as 5:18 goes on to state explicitly for the benefit of the reader who might not have made the connection.

[6:7]  ⁵ tn Grk “Philip answered him.”

[6:7]  ⁶ tn Grk “two hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be an amount worth about eight months’ pay.

[11:46]  ⁶ sn See the note on Pharisees in 1:24.

[11:46]  ⁷ tn Grk “told them.”

[12:23]  ⁷ tn Grk “Jesus answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:23]  ⁸ tn Grk “the hour.”

[12:23]  ⁹ sn Jesus’ reply, the time has come for the Son of Man to be glorified, is a bit puzzling. As far as the author’s account is concerned, Jesus totally ignores these Greeks and makes no further reference to them whatsoever. It appears that his words are addressed to Andrew and Philip, but in fact they must have had a wider audience, including possibly the Greeks who had wished to see him in the first place. The words the time has come recall all the previous references to “the hour” throughout the Fourth Gospel (see the note on time in 2:4). There is no doubt, in light of the following verse, that Jesus refers to his death here. On his pathway to glorification lies the cross, and it is just ahead.

[17:2]  ⁸ tn Or “all people”; Grk “all flesh.”

[17:2]  ⁹ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[17:10]  ⁹ tn Grk And all things.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:10]  ¹⁰ tn Or “Everything I have is yours.”

[17:10]  ¹¹ tn Or “everything you have is mine.”

[17:10]  ¹² tn Or “I have been honored among them.”

[17:22]  ¹⁰ tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[18:4]  ¹¹ tn Grk “knowing all things that were coming upon him.”

[18:4]  ¹² tn Grk “Whom do you seek?”

[18:6]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:6]  ¹³ tn Grk “moved back” (but here a fairly rapid movement is implied).

[18:6]  ¹⁴ sn When Jesus said to those who came to arrest him “I am,” they retreated and fell to the ground. L. Morris says that “it is possible that those in front recoiled from Jesus’ unexpected advance, so that they bumped those behind them, causing them to stumble and fall” (John [NICNT], 743-44). Perhaps this is what in fact happened on the scene; but the theological significance given to this event by the author implies that more is involved. The reaction on the part of those who came to arrest Jesus comes in response to his affirmation that he is indeed the one they are seeking, Jesus the Nazarene. But Jesus makes this affirmation of his identity using a formula which the reader has encountered before in the Fourth Gospel, e.g., 8:24, 28, 58. Jesus has applied to himself the divine Name of Exod 3:14, “I AM.” Therefore this amounts to something of a theophany which causes even his enemies to recoil and prostrate themselves, so that Jesus has to ask a second time, “Who are you looking for?” This is a vivid reminder to the reader of the Gospel that even in this dark hour, Jesus holds ultimate power over his enemies and the powers of darkness, because he is the one who bears the divine Name.

[21:5]  ¹³ tn The word προσφάγιον (prosfagion) is unusual. According to BDAG 886 s.v. in Hellenistic Greek it described a side dish to be eaten with bread, and in some contexts was the equivalent of ὄψον (oyon), “fish.” Used in addressing a group of returning fishermen, however, it is quite clear that the speaker had fish in mind.

[21:5]  ¹⁴ 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 English (here the tag is “do you?”).

[21:5]  ¹⁵ tn Grk “They answered him.”