John 4:10

4:10 Jesus answered ¹  her, “If you had known ²  the gift of God and who it is who said to you, ‘Give me some water ³  to drink,’ you would have asked him, and he would have given you living water.” ⁴ 

John 12:34

12:34 Then the crowd responded, ⁵  “We have heard from the law that the Christ ⁶  will remain forever. ⁷  How ⁸  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

John 14:10

14:10 Do you not believe that I am in the Father, and the Father is in me? ⁹  The words that I say to you, I do not speak on my own initiative, ¹⁰  but the Father residing in me performs ¹¹  his miraculous deeds. ¹² 

John 18:37

18:37 Then Pilate said, ¹³  “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 ¹⁴  my voice.”

John 19:24

19:24 So the soldiers said to one another, “Let’s not tear it, but throw dice ¹⁵  to see who will get it.” ¹⁶  This took place ¹⁷  to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” ¹⁸  So the soldiers did these things.

John 20:17

20:17 Jesus replied, ¹⁹  “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

John 20:19

Jesus’ Appearance to the Disciples

20:19 On the evening of that day, the first day of the week, the disciples had gathered together ²⁰  and locked the doors ²¹  of the place ²²  because they were afraid of the Jewish leaders. ²³  Jesus came and stood among them and said to them, “Peace be with you.”

John 20:25

20:25 The other disciples told him, “We have seen the Lord!” But he replied, ²⁴  “Unless I see the wounds ²⁵  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!” ²⁶ 

John 21:7

21:7 Then the disciple whom ²⁷  Jesus loved ²⁸  said to Peter, “It is the Lord!” So Simon Peter, when he heard that it was the Lord, tucked in his outer garment (for he had nothing on underneath it), ²⁹  and plunged ³⁰  into the sea.

[4:10]  ¹ tn Grk “answered and said to her.”

[4:10]  ² tn Or “if you knew.”

[4:10]  ³ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ⁴ tn This is a second class conditional sentence in Greek.

[12:34]  ⁵ tn Grk “Then the crowd answered him.”

[12:34]  ⁶ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  ⁷ 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]  ⁸ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[14:10]  ⁹ 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]  ¹⁰ tn Grk “I do not speak from myself.”

[14:10]  ¹¹ tn Or “does.”

[14:10]  ¹² tn Or “his mighty acts”; Grk “his works.”

[18:37]  ¹³ tn Grk “said to him.”

[18:37]  ¹⁴ tn Or “obeys”; Grk “hears.”

[19:24]  ¹⁷ 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]  ¹⁸ tn Grk “to see whose it will be.”

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

[19:24]  ²⁰ tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.

[20:17]  ²¹ tn Grk “Jesus said to her.”

[20:19]  ²⁵ tn Although the words “had gathered together” are omitted in some of the earliest and best mss, they are nevertheless implied, and have thus been included in the translation.

[20:19]  ²⁶ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:19]  ²⁷ tn Grk “where they were.”

[20:19]  ²⁸ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders.

[20:25]  ²⁹ tn Grk “but he said to them.”

[20:25]  ³⁰ tn Or “marks.”

[20:25]  ³¹ 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).

[21:7]  ³³ tn Grk “the disciple, that one whom.”

[21:7]  ³⁴ sn On the disciple whom Jesus loved see 13:23-26.

[21:7]  ³⁵ tn Grk “for he was naked.” Peter’s behavior here has been puzzling to many interpreters. It is usually understood that the Greek word γυμνός (gumnos, usually translated “naked”) does not refer to complete nudity (as it could), since this would have been offensive to Jewish sensibilities in this historical context. It is thus commonly understood to mean “stripped for work” here (cf. NASB, NLT), that is, with one’s outer clothing removed, and Peter was wearing either a loincloth or a loose-fitting tunic (a long shirt-like garment worn under a cloak, cf. NAB, “for he was lightly clad”). Believing himself inadequately dressed to greet the Lord, Peter threw his outer garment around himself and dived into the sea. C. K. Barrett (St. John, 580-81) offered the explanation that a greeting was a religious act and thus could not be performed unless one was clothed. This still leaves the improbable picture of a person with much experience around the water putting on his outer garment before diving in. R. E. Brown’s suggestion (John [AB], 2:1072) seems much more probable here: The Greek verb used (διαζώννυμι, diazwnnumi) does not necessarily mean putting clothing on, but rather tying the clothing around oneself (the same verb is used in 13:4-5 of Jesus tying the towel around himself). The statement that Peter was “naked” could just as well mean that he was naked underneath the outer garment, and thus could not take it off before jumping into the water. But he did pause to tuck it up and tie it with the girdle before jumping in, to allow himself more freedom of movement. Thus the clause that states Peter was naked is explanatory (note the use of for), explaining why Peter girded up his outer garment rather than taking it off – he had nothing on underneath it and so could not remove it.

[21:7]  ³⁶ tn Grk “threw himself.”