John 4:37

4:37 For in this instance the saying is true, ¹  ‘One sows and another reaps.’

John 13:24

13:24 So Simon Peter ²  gestured to this disciple ³  to ask Jesus ⁴  who it was he was referring to. ⁵ 

John 13:35

13:35 Everyone ⁶  will know by this that you are my disciples – if you have love for one another.”

John 15:8

15:8 My Father is honored ⁷  by this, that ⁸  you bear ⁹  much fruit and show that you are ¹⁰  my disciples.

John 4:20-21

4:20 Our fathers worshiped on this mountain, ¹¹  and you people ¹²  say that the place where people must worship is in Jerusalem.” ¹³  4:21 Jesus said to her, “Believe me, woman, ¹⁴  a time ¹⁵  is coming when you will worship ¹⁶  the Father neither on this mountain nor in Jerusalem.

John 5:38

5:38 nor do you have his word residing in you, because you do not believe the one whom he sent.

John 10:3

10:3 The doorkeeper ¹⁷  opens the door ¹⁸  for him, ¹⁹  and the sheep hear his voice. He ²⁰  calls his own sheep by name and leads them out. ²¹ 

John 16:30

16:30 Now we know that you know everything ²²  and do not need anyone ²³  to ask you anything. ²⁴  Because of this ²⁵  we believe that you have come from God.”

John 20:30

20:30 Now Jesus performed ²⁶  many other miraculous signs in the presence of the ²⁷  disciples, which are not recorded ²⁸  in this book. ²⁹ 

John 4:27

The Disciples Return

4:27 Now at that very moment his disciples came back. ³⁰  They were shocked ³¹  because he was speaking ³²  with a woman. However, no one said, “What do you want?” ³³  or “Why are you speaking with her?”

John 9:30

9:30 The man replied, ³⁴  “This is a remarkable thing, ³⁵  that you don’t know where he comes from, and yet he caused me to see! ³⁶ 

John 12:25

12:25 The one who loves his life ³⁷  destroys ³⁸  it, and the one who hates his life in this world guards ³⁹  it for eternal life.

[4:37]  ¹ tn The recitative ὅτι (Joti) after ἀληθινός (alhqino") has not been translated.

[13:24]  ² sn It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food (13:26).

[13:24]  ³ tn Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity.

[13:24]  ⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:24]  ⁵ sn That is, who would betray him (v. 21).

[13:35]  ³ tn Grk “All people,” although many modern translations have rendered πάντες (pantes) as “all men” (ASV, RSV, NASB, NIV). While the gender of the pronoun is masculine, it is collective and includes people of both genders.

[15:8]  ⁴ tn Grk “glorified.”

[15:8]  ⁵ tn The ἵνα (Jina) clause is best taken as substantival in apposition to ἐν τούτῳ (en toutw) at the beginning of the verse. The Father is glorified when the disciples bring forth abundant fruit. Just as Jesus has done the works which he has seen his Father doing (5:19-29) so also will his disciples.

[15:8]  ⁶ tn Or “yield.”

[15:8]  ⁷ tc Most mss (א A Ψ Ë¹³ 33 Ï) read the future indicative γενήσεσθε (genhsesqe; perhaps best rendered as “[and show that] you will become”), while some early and good witnesses (Ì^66vid B D L Θ 0250 1 565 al) have the aorist subjunctive γένησθε (genhsqe; “[and show that] you are”). The original reading is difficult to determine because the external evidence is fairly evenly divided. On the basis of the external evidence alone the first reading has some credibility because of א and 33, but it is not enough to overthrow the Alexandrian and Western witnesses for the aorist. Some who accept the future indicative see a consecutive (or resultative) sequence between φέρητε (ferhte) in the ἵνα (Jina) clause and γενήσεσθε, so that the disciples’ bearing much fruit results in their becoming disciples. This alleviates the problem of reading a future indicative within a ἵνα clause (a grammatical solecism that is virtually unattested in Attic Greek), although such infrequently occurs in the NT, particularly in the Apocalypse (cf. Gal 2:4; Rev 3:9; 6:4, 11; 8:3; 9:4, 5, 20; 13:12; 14:13; 22:14; even here, however, the Byzantine mss, with א occasionally by their side, almost always change the future indicative to an aorist subjunctive). It seems more likely, however, that the second verb (regardless of whether it is read as aorist or future) is to be understood as coordinate in meaning with the previous verb φέρητε (So M. Zerwick, Biblical Greek §342). Thus the two actions are really one and the same: Bearing fruit and being Jesus’ disciple are not two different actions, but a single action. The first is the outward sign or proof of the second – in bearing fruit the disciples show themselves to be disciples indeed (cf. 15:5). Thus the translation followed here is, “that you bear much fruit and show that you are my disciples.” As far as the textual reading is concerned, it appears somewhat preferable to accept the aorist subjunctive reading (γένησθε) on the basis of better external testimony.

[4:20]  ⁵ sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

[4:20]  ⁶ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.

[4:20]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:21]  ⁶ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[4:21]  ⁷ tn Grk “an hour.”

[4:21]  ⁸ tn The verb is plural.

[10:3]  ⁷ tn Or “porter” (British English).

[10:3]  ⁸ tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[10:3]  ⁹ tn Grk “For this one.”

[10:3]  ¹⁰ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:3]  ¹¹ sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.

[16:30]  ⁸ tn Grk “all things.”

[16:30]  ⁹ tn Grk “and have no need of anyone.”

[16:30]  ¹⁰ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[16:30]  ¹¹ tn Or “By this.”

[20:30]  ⁹ tn Or “did.”

[20:30]  ¹⁰ tc ‡ Although most mss, including several important ones (Ì⁶⁶ א C D L W Θ Ψ Ë^1,13 33 Ï lat), read αὐτοῦ (autou, “his”) after τῶν μαθητῶν (twn maqhtwn, “the disciples”), the pronoun is lacking in A B K Δ 0250 al. The weight of the witnesses for the inclusion is somewhat stronger than that for the exclusion. However, the addition of “his” to “disciples” is a frequent scribal emendation and as such is a predictable variant. It is thus most likely that the shorter reading is authentic. NA²⁷ puts the pronoun in brackets, indicating doubts as to its authenticity.

[20:30]  ¹¹ tn Grk “are not written.”

[20:30]  ¹² sn The author mentions many other miraculous signs performed by Jesus in the presence of the disciples, which are not written in the Gospel. What are these signs the author of the Gospel has in mind? One can only speculate. The author says they were performed in the presence of the disciples, which emphasizes again their role as witnesses (cf. 15:27). The point here is that the author has been selective in his use of material. He has chosen to record those incidents from the life and ministry of Jesus which supported his purpose in writing the Gospel. Much which might be of tremendous interest, but does not directly contribute to that purpose in writing, he has omitted. The author explains his purpose in writing in the following verse.

[4:27]  ¹⁰ tn Or “his disciples returned”; Grk “came” (“back” is supplied in keeping with English usage). Because of the length of the Greek sentence it is better to divide here and begin a new English sentence, leaving the καί (kai) before ἐθαύμαζον (eqaumazon) untranslated.

[4:27]  ¹¹ tn BDAG 444 s.v. θαυμάζω 1.a.γ has “be surprised that” followed by indirect discourse. The context calls for a slightly stronger wording.

[4:27]  ¹² tn The ὅτι (Joti) could also be translated as declarative (“that he had been speaking with a woman”) but since this would probably require translating the imperfect verb as a past perfect (which is normal after a declarative ὅτι), it is preferable to take this ὅτι as causal.

[4:27]  ¹³ tn Grk “seek.” See John 4:23.

[9:30]  ¹¹ tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”

[9:30]  ¹² tn Grk “For in this is a remarkable thing.”

[9:30]  ¹³ tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).

[12:25]  ¹² tn Or “soul.”

[12:25]  ¹³ tn Or “loses.” Although the traditional English translation of ἀπολλύει (apolluei) in John 12:25 is “loses,” the contrast with φυλάξει (fulaxei, “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.

[12:25]  ¹⁴ tn Or “keeps.”