John 3:2

3:2 came to Jesus ¹  at night ²  and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs ³  that you do unless God is with him.”

John 8:44

8:44 You people ⁴  are from ⁵  your father the devil, and you want to do what your father desires. ⁶  He ⁷  was a murderer from the beginning, and does not uphold the truth, ⁸  because there is no truth in him. Whenever he lies, ⁹  he speaks according to his own nature, ¹⁰  because he is a liar and the father of lies. ¹¹ 

John 12:34

12:34 Then the crowd responded, ¹²  “We have heard from the law that the Christ ¹³  will remain forever. ¹⁴  How ¹⁵  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

John 18:37

18:37 Then Pilate said, ¹⁶  “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to ¹⁷  my voice.”

John 20:15

20:15 Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she ¹⁸  thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.”

John 20:25

20:25 The other disciples told him, “We have seen the Lord!” But he replied, ¹⁹  “Unless I see the wounds ²⁰  from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!” ²¹ 

John 21:23

21:23 So the saying circulated ²²  among the brothers and sisters ²³  that this disciple was not going to die. But Jesus did not say to him that he was not going to die, but rather, “If I want him to live ²⁴  until I come back, ²⁵  what concern is that of yours?”

[3:2]  ¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ² tn Or “during the night.”

[3:2]  ³ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

[8:44]  ⁴ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ⁵ tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).

[8:44]  ⁶ tn Grk “the desires of your father you want to do.”

[8:44]  ⁷ tn Grk “That one” (referring to the devil).

[8:44]  ⁸ tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ⁹ tn Grk “Whenever he speaks the lie.”

[8:44]  ¹⁰ tn Grk “he speaks from his own.”

[8:44]  ¹¹ tn Grk “because he is a liar and the father of it.”

[12:34]  ⁷ tn Grk “Then the crowd answered him.”

[12:34]  ⁸ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  ⁹ tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ¹⁰ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[18:37]  ¹⁰ tn Grk “said to him.”

[18:37]  ¹¹ tn Or “obeys”; Grk “hears.”

[20:15]  ¹³ tn Grk “that one” (referring to Mary Magdalene).

[20:25]  ¹⁶ tn Grk “but he said to them.”

[20:25]  ¹⁷ tn Or “marks.”

[20:25]  ¹⁸ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context. The use of “it” here as direct object of the verb πιστεύσω (pisteusw) specifies exactly what Thomas was refusing to believe: that Jesus had risen from the dead, as reported by his fellow disciples. Otherwise the English reader may be left with the impression Thomas was refusing to “believe in” Jesus, or “believe Jesus to be the Christ.” The dramatic tension in this narrative is heightened when Thomas, on seeing for himself the risen Christ, believes more than just the resurrection (see John 20:28).

[21:23]  ¹⁹ tn Grk “went out.”

[21:23]  ²⁰ tn Grk “the brothers,” but here the term refers to more than just the immediate disciples of Jesus (as it does in 20:17). Here, as R. E. Brown notes (John [AB], 2:1110), it refers to Christians of the Johannine community (which would include both men and women).

[21:23]  ²¹ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:23]  ²² tn The word “back” is supplied to clarify the meaning.