John 5:11-12

5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat ¹  and walk.’” 5:12 They asked him, “Who is the man who said to you, ‘Pick up your mat ²  and walk’?” ³ 

John 6:9

6:9 “Here is a boy who has five barley loaves and two fish, but what good ⁴  are these for so many people?”

John 6:66

Peter’s Confession

6:66 After this many of his disciples quit following him ⁵  and did not accompany him ⁶  any longer.

John 7:14

Teaching in the Temple

7:14 When the feast was half over, Jesus went up to the temple courts ⁷  and began to teach. ⁸ 

John 7:19

7:19 Hasn’t Moses given you the law? Yet not one of you keeps ⁹  the law! Why do you want ¹⁰  to kill me?”

John 8:35

8:35 The slave does not remain in the family ¹¹  forever, but the son remains forever. ¹² 

John 10:4

10:4 When he has brought all his own sheep ¹³  out, he goes ahead of them, and the sheep follow him because they recognize ¹⁴  his voice.

John 11:20

11:20 So when Martha heard that Jesus was coming, she went out to meet him, but Mary was sitting in the house. ¹⁵ 

John 12:46

12:46 I have come as a light into the world, so that everyone who believes in me should not remain in darkness.

John 16:1

16:1 “I have told you all these things so that you will not fall away. ¹⁶ 

[5:11]  ¹ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[5:12]  ² tc While a number of mss, especially the later ones (A^c C³ D Θ Ψ Ë^1,13 33 Ï latt sy), include the words τον κραβ(β)ατ(τ)ον σου (ton krab(b)at(t)on sou, “your mat”) here, the earliest and best (Ì^66,75 א B C* L) do not. Nevertheless, in the translation, it is necessary to supply the words due to the demands of English style, which does not typically allow for understood or implied direct objects as Greek does.

[5:12]  ³ tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.

[6:9]  ³ tn Grk “but what are these”; the word “good” is not in the Greek text, but is implied.

[6:66]  ⁴ tn Grk “many of his disciples went back to what lay behind.”

[6:66]  ⁵ tn Grk “were not walking with him.”

[7:14]  ⁵ tn Grk “to the temple.”

[7:14]  ⁶ tn Or “started teaching.” An ingressive sense for the imperfect verb (“began to teach” or “started teaching”) fits well here, since the context implies that Jesus did not start his teaching at the beginning of the festival, but began when it was about half over.

[7:19]  ⁶ tn Or “accomplishes”; Grk “does.”

[7:19]  ⁷ tn Grk “seek.”

[8:35]  ⁷ tn Or “household.” The Greek work οἰκία (oikia) can denote the family as consisting of relatives by both descent and marriage, as well as slaves and servants, living in the same house (more the concept of an “extended family”).

[8:35]  ⁸ sn Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).

[10:4]  ⁸ tn The word “sheep” is not in the Greek text, but is implied.

[10:4]  ⁹ tn Grk “because they know.”

[11:20]  ⁹ sn Notice the difference in the response of the two sisters: Martha went out to meet Jesus, while Mary remains sitting in the house. It is similar to the incident in Luke 10:38-42. Here again one finds Martha occupied with the responsibilities of hospitality; she is the one who greets Jesus.

[16:1]  ¹⁰ tn Grk “so that you will not be caused to stumble.”