John 4:39

The Samaritans Respond

4:39 Now many Samaritans from that town believed in him because of the report of the woman who testified, ¹  “He told me everything I ever did.”

John 6:39

6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ²  at the last day.

John 8:12

Jesus as the Light of the World

8:12 Then Jesus spoke out again, ³  “I am the light of the world. ⁴  The one who follows me will never ⁵  walk in darkness, but will have the light of life.”

John 9:11

9:11 He replied, ⁶  “The man called Jesus made mud, ⁷  smeared it ⁸  on my eyes and told me, ⁹  ‘Go to Siloam and wash.’ So I went and washed, and was able to see.” ¹⁰ 

John 17:6

Jesus Prays for the Disciples

17:6 “I have revealed ¹¹  your name to the men ¹²  you gave me out of the world. They belonged to you, ¹³  and you gave them to me, and they have obeyed ¹⁴  your word.

John 17:8

17:8 because I have given them the words you have given me. They ¹⁵  accepted ¹⁶  them ¹⁷  and really ¹⁸  understand ¹⁹  that I came from you, and they believed that you sent me.

John 17:11-12

17:11 I ²⁰  am no longer in the world, but ²¹  they are in the world, and I am coming to you. Holy Father, keep them safe ²²  in your name ²³  that you have given me, so that they may be one just as we are one. ²⁴  17:12 When I was with them I kept them safe ²⁵  and watched over them ²⁶  in your name ²⁷  that you have given me. Not one ²⁸  of them was lost except the one destined for destruction, ²⁹  so that the scripture could be fulfilled. ³⁰ 

John 18:11

18:11 But Jesus said to Peter, “Put your sword back into its sheath! Am I not to drink the cup that the Father has given me?” ³¹ 

[4:39]  ¹ tn Grk “when she testified.”

[6:39]  ² tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[8:12]  ³ tn Grk “Then again Jesus spoke to them saying.”

[8:12]  ⁴ sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19-21). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness.

[8:12]  ⁵ tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.

[9:11]  ⁴ tn Grk “That one answered.”

[9:11]  ⁵ tn Or “clay” (moistened earth of a clay-like consistency).

[9:11]  ⁶ tn Grk “and smeared.” Direct objects in Greek were often omitted when obvious from the context.

[9:11]  ⁷ tn Grk “said to me.”

[9:11]  ⁸ tn Or “and I gained my sight.”

[17:6]  ⁵ tn Or “made known,” “disclosed.”

[17:6]  ⁶ tn Here “men” is retained as a translation for ἀνθρώποις (anqrwpoi") rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.

[17:6]  ⁷ tn Grk “Yours they were.”

[17:6]  ⁸ tn Or “have kept.”

[17:8]  ⁶ tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:8]  ⁷ tn Or “received.”

[17:8]  ⁸ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[17:8]  ⁹ tn Or “truly.”

[17:8]  ¹⁰ tn Or have come to know.”

[17:11]  ⁷ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ⁸ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ⁹ tn Or “protect them”; Grk “keep them.”

[17:11]  ¹⁰ tn Or “by your name.”

[17:11]  ¹¹ tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:12]  ⁸ tn Or “I protected them”; Grk “I kept them.”

[17:12]  ⁹ tn Grk “and guarded them.”

[17:12]  ¹⁰ tn Or “by your name.”

[17:12]  ¹¹ tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:12]  ¹² tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).

[17:12]  ¹³ sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.

[18:11]  ⁹ tn Grk “The cup that the Father has given me to drink, shall I not drink it?” The order of the clauses has been rearranged to reflect contemporary English style.