John 4:26

4:26 Jesus said to her, “I, the one speaking to you, am he.”

John 5:31

More Testimony About Jesus

5:31 “If I testify about myself, my testimony is not true.

John 6:20

6:20 But he said to them, “It is I. Do not be afraid.”

John 7:29

7:29 but ¹  I know him, because I have come from him ²  and he ³  sent me.”

John 8:15

8:15 You people ⁴  judge by outward appearances; ⁵  I do not judge anyone. ⁶ 

John 8:45

8:45 But because I am telling you ⁷  the truth, you do not believe me.

John 8:58

8:58 Jesus said to them, “I tell you the solemn truth, ⁸  before Abraham came into existence, ⁹  I am!” ¹⁰ 

John 13:15

13:15 For I have given you an example ¹¹  – you should do just as I have done for you.

John 15:14

15:14 You are my friends ¹²  if you do what I command you.

John 17:16

17:16 They do not belong to the world ¹³  just as I do not belong to the world. ¹⁴ 

John 17:19

17:19 And I set myself apart ¹⁵  on their behalf, ¹⁶  so that they too may be truly set apart. ¹⁷ 

[7:29]  ¹ tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).

[7:29]  ² tn The preposition παρά (para) followed by the genitive has the local sense preserved and can be used of one person sending another. This does not necessarily imply origin in essence or eternal generation.

[7:29]  ³ tn Grk “and that one.”

[8:15]  ¹ tn The word “people” is supplied in the translation to indicate that the pronoun and verb (“judge”) in Greek are plural.

[8:15]  ² tn Or “judge according to external things”; Grk “according to the flesh.” These translations are given by BDAG 916 s.v. σάρξ 5.

[8:15]  ³ sn What is the meaning of Jesus’ statement “I do not judge anyone”? It is clear that Jesus did judge (even in the next verse). The point is that he didn’t practice the same kind of judgment that the Pharisees did. Their kind of judgment was condemnatory. They tried to condemn people. Jesus did not come to judge the world, but to save it (3:17). Nevertheless, and not contradictory to this, the coming of Jesus did bring judgment, because it forced people to make a choice. Would they accept Jesus or reject him? Would they come to the light or shrink back into the darkness? As they responded, so were they judged – just as 3:19-21 previously stated. One’s response to Jesus determines one’s eternal destiny.

[8:45]  ¹ tn Or “because I tell you.”

[8:58]  ¹ tn Grk “Truly, truly, I say to you.”

[8:58]  ² tn Grk “before Abraham was.”

[8:58]  ³ sn I am! is an explicit claim to deity. Although each occurrence of the phrase “I am” in the Fourth Gospel needs to be examined individually in context to see if an association with Exod 3:14 is present, it seems clear that this is the case here (as the response of the Jewish authorities in the following verse shows).

[13:15]  ¹ sn I have given you an example. Jesus tells his disciples after he has finished washing their feet that what he has done is to set an example for them. In the previous verse he told them they were to wash one another’s feet. What is the point of the example? If it is simply an act of humble service, as most interpret the significance, then Jesus is really telling his disciples to serve one another in humility rather than seeking preeminence over one another. If, however, the example is one of self-sacrifice up to the point of death, then Jesus is telling them to lay down their lives for one another (cf. 15:13).

[15:14]  ¹ sn This verse really explains John 15:10 in another way. Those who keep Jesus’ commandments are called his friends, those friends for whom he lays down his life (v. 13). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called “Friends of the Emperor.” Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of “inner circle” of Christians who are more privileged than mere “believers” or average Christians. In context, it seems clear that Jesus’ words must be addressed to all true Christians, not just some narrower category of believers, because Jesus’ sacrificial death, which is his act of love toward his friends (v. 13) applies to all Christians equally (cf. John 13:1).

[17:16]  ¹ tn Grk “they are not of the world.” This is a repetition of the second half of v. 14. The only difference is in word order: Verse 14 has οὐκ εἰσὶν ἐκ τοῦ κόσμου (ouk eisin ek tou kosmou), while here the prepositional phrase is stated first: ἐκ τοῦ κόσμου οὐκ εἰσίν (ek tou kosmou ouk eisin). This gives additional emphasis to the idea of the prepositional phrase, i.e., origin, source, or affiliation.

[17:16]  ² tn Grk “just as I am not of the world.”

[17:19]  ¹ tn Or “I sanctify.”

[17:19]  ² tn Or “for their sake.”

[17:19]  ³ tn Or “they may be truly consecrated,” or “they may be truly sanctified.”