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 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ¹²  had come to depart ¹³  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ¹⁴ 

John 14:10

14:10 Do you not believe that I am in the Father, and the Father is in me? ¹⁵  The words that I say to you, I do not speak on my own initiative, ¹⁶  but the Father residing in me performs ¹⁷  his miraculous deeds. ¹⁸ 

John 19:24

19:24 So the soldiers said to one another, “Let’s not tear it, but throw dice ¹⁹  to see who will get it.” ²⁰  This took place ²¹  to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” ²²  So the soldiers did these things.

John 19:38

Jesus’ Burial

19:38 After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders ²³ ), ²⁴  asked Pilate if he could remove the body of Jesus. Pilate ²⁵  gave him permission, so he went and took the body away. ²⁶ 

[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.”

[13:1]  ⁷ tn Grk “his hour.”

[13:1]  ⁸ tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ⁹ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).

[14:10]  ¹⁰ tn The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egw en tw patri kai Jo pathr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteuei") expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, Jumin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menwn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.

[14:10]  ¹¹ tn Grk “I do not speak from myself.”

[14:10]  ¹² tn Or “does.”

[14:10]  ¹³ tn Or “his mighty acts”; Grk “his works.”

[19:24]  ¹³ tn Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.

[19:24]  ¹⁴ tn Grk “to see whose it will be.”

[19:24]  ¹⁵ tn The words “This took place” are not in the Greek text but are implied.

[19:24]  ¹⁶ tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.

[19:38]  ¹⁶ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially the Pharisees (see John 12:42). See also the note on the phrase “Jewish leaders” in v. 7.

[19:38]  ¹⁷ sn This is a parenthetical note by the author.

[19:38]  ¹⁸ tn Grk “And Pilate.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:38]  ¹⁹ tn Grk “took away his body.”